Recovery from wrong is quite straightforward: called rectitude, it is a process of separating mind and body, emptiness and meaning. Coastal tea tree leans away from the salt wind, though its petrified windward buds beg the question of perfection. Are we happy with the shape of our relationships, or triggered by the trauma of others into vicarious anger and hatred? The so-called victim mentality, resentment of our windward buds, the yellow belly of activism when it rolls over, is rectitude and inauthenticity writ large. It affects to lean into the wind. Sidereal Libra, on my shoreline, you need not let this be you!
Alas, the great wheel of the year has no sooner brought to the human spirit a confirmation of its foundation in community than it reveals what perpetually undermines community, the propensity of the human spirit to cling to its rationale at any cost, cloaking its instinct and ploughing through its vacuity with silence, status and rectitude. Staring into the future on the ruined planet its body has bequeathed, we never find the time, audience or self-belief to justify exactly what it is we are only doing because of the children.
The scales of justice, symbol of Autumn stocktake, refinement and compromise in the olden days, can be imagined in the ancient asterism of Libra, although it is now the constellation of the Maiden which carries that Northern Hemisphere Sign, and when the Sun is in the constellation of Libra Summer is rapidly supplanting Spring where I live in the South. The mythology of heaven has undergone a lot of climate change in its time.
I have arbitrarily determined in some instants that Sign follows Hemisphere, and in others that if any sidereal division of the Ecliptic transits in the southern sky at a particular latitude, it carries a Northern Tropical Sign, and the opposite Sign if it transits in the Northern sky. This implies a change of sign for the Sun on the day its declination equals a tropical location’s latitude, and prompts the consideration of what the Signs have in common, rather than how they differ. Am I right or wrong? Should I be consistent? Why? Either way, can damages be specified? I would submit to the Court of Libra that rectitude in their judgement would amount to a clear case of karmic vision.
Jupiter was in sidereal Libra since October 2017, retrograde from March to July this year, uneasily tolerant in the South, balefully imposing in the North. It gratefully entered sidereal Scorpio twelve days ago and quits tropical Scorpio today. Venus was also in Libra when it ‘turned’ retrograde on October 6, and after an ingenuous dance in Virgo—I thought the maiden aunt’s wig and gown looked ridiculous, to be honest—will reenter Libra on November 27, reclaiming her refinement in the first week of the new Victorian Parliament. I hesitate to suggest that the world, Australia in particular, owes its chaos to either of these bodies when Saturn has been wallowing in the turbulence of Acheron since 2016, but I do consider myself fortunate that I won’t see a repeat.
The Breamlea Zodiac is a pretty good fit for an unevenly spaced Ecliptic, if I do say so myself. The big constellations like Pisces and Virgo get their wings clipped, that’s all. The tropical signs move left with precession but the Breamlea boundaries don’t. At the moment, the difference between a Breamlea Zodiac cusp and its next tropical sign is 2° 33′ and closing (an ayanamsa of 27.45). The tranquil Southern (Taurean) Sign with its undercurrent of insecurity belying justice and rectitude fits the civil wars of colonial histories well. The wolf getting speared above is a symbol of the kangaroos and sheep slaughtered by opposing sides. Scapegoating and rectitude are two sides of the same coin, perhaps a coin tossed to fall on country, my country, even today?
The signs of the hemispheres may be different, but notwithstanding differences in latitude, the stars are the same. When the Sun is in Libra, this is my witching hour sky, awaiting the Moon. Libra might be less aggressive and insecure if it could imagine its mirror image, but how do you imagine your left arm on your right?
“Maybe someday I’ll be able to draw a portrait of nothingness. Just like another artist was able to complete a painting titled Killing Commendatore. But to do so I would need time to get to that point. I would have to have time on my side.” Haruki Murakami.
I am hoping against hope for the time to complete my portrait of emptiness called Killing Country, a challenging project to present the Galaxy in the eyes of the dead, my world when I’m gone, wrapped and hidden in the attic of your unexamined beliefs, your most vociferous litigious redundancies. This, the essence of a portrait, is the nub of the issue of Libra consciousness, that life is about nothing which can be shared, and life not shared is nothing. A few astrologers and one or two ex-schoolmates on the bench are poking their grizzled heads into the same project, and don’t I love them for it. Watch this space.
What does it mean, and remember that meaning is tangential to both culture and subjectivity, that the world I try to make intelligible to you will never, ever form itself again? A bower bird, looking for materials to build a nest on the cusp of identity, flew into a hifi store. Laden with connectors, leads and chargers, it flew straight at the plate glass window and fell down stone dead. Couldn’t it see its reflection? Stupid bird!
We are embedded in myths, customs and laws, and many of these are very, very old (and sad, of course!). If we tell them, practise them, obey them, is there a meaning to our lives which will outlive us? Ah yes, letting go, of everything but what terminal rectitude outsiders call presence, so that eternity ripples with the resonance of the adept’s loving-kindness. Truly, how does Libra keep its wig on, with head stuck up there? You can get paranoid about it, but essentially, life is a contest between empty heads and hearts, and the mistaken idea that the mind is something you have to graduate in disqualifies it as will and testament. The body of the world is a safer ticket, because everyone has one of those, and it shares its stuff, unlike the mind, which, not to put too fine a point on it, is secret nobody’s business. But what concept of the world-body can transcend change? Fertiliser?
Well, that’s a few of my thoughts, derived largely from the Open Office spreadsheet which cannot conceal the body of my mind, and from an equanimity which has brought seven years’ bad luck every single time I have queried the authenticity of another’s heart. Do you imagine the dead attach themselves any differently from when they lived? Of course, obscure Saint Whatsaname, you’re right: my idolatry enables your involuntary permanence, but if your spiritual curtains are open in the Underworld, what do I imagine are the Lord’s chances for a foot massage? Dulcineas of this world, Aldonzas of the next, The Enchanter raises His mirror to you!
And Your Honour? Thank you for the protracted hearing you have given my redundant litigiousness.
“Is it possible to be on the outside of the outside of the outside? Or perhaps that is the seventh circle of hell.“ Rick Morton.
It’s nearly last curtain for the Moon: time, I can feel it in the stalls, to put his costumes back in Wardrobe, or the closet perhaps, and go back into the Underworld.
My father used to say I talked because I liked the sound of my own voice, but I think it was irrepressible for two reasons: it wasn’t mine, but a voice with which the woodwork might become human, the hills might converse across the creeks, and the stars might exchange their vacuum for a night sky; and it ignited the silence of ignorance, and complacency towards incarceration of the body by the mind, delighting in the play of power. I haven’t grown up much.
This blog began as a Facebook page, motivated by a rather naive impatience with people who were attracted to the meaning astrology seeks in the heavens but knew so little about the night sky that the Moon in Aries was effectively lost. As above, so below, people were saying who were as interested in making a living as in connecting real people to the real world. This motivation was of course also true of Facebook, who invented the monetary value of talking to the world, and silenced the hills.
It might profit us ordinary people to compare ourselves to peasants, for we resemble them in many ways, despite protesting too much, methinks. Alan Hollinghurst, in his introduction to Penelope Fitzgerald’s quite superb Offshore, quotes the author as being drawn to “people who seem to have been born defeated or even profoundly lost … They are ready to assume the conditions the world imposes on them, but they don’t manage to submit to them, despite their courage and their best efforts ….” I think of myself, I think of people in various places trying to survive the devastation visited on them by distant, imperious and collusive decisions of unfathomable interest, indigenous Australians, West Papuans, Palestinians (and indeed Israelis), and anybody whose traditions situate them on top of what someone else wants. I think of the courage of the equally unfortunate communities disintegrating in arduous habitats of no value to anyone else, seduced of their youth.
”What the land needed was not a degree but sons and, in certain cases, daughters who were willing to stay behind and work it and breed. It was, and to an extent remains, a feudal system in its simplistic expectations.” Rick Morton, A Hundred Years Of Dirt.
The reason Southern Hemisphere Astrology Full Moon names are so archaic is because, like voice and vocation, they arise in the Underworld, where cosmos breeds mind, where the numinous dwells, where the memes of 85 million years belie their disappearance, and where we put the past, the poor and the dead. What better symbol of community than the peasant in Spring, what better model of self-acceptance, confidence in, and contribution to others, in the Adlerian terms Kishimi and Koga (The Courage To Be Disliked, Allen & Unwin, 2017) use to describe community. And if your season is not Spring, it really is in your Underworld. But the Moon, your moon, is not a symbol, is it? And you don’t think of yourself as a peasant?
What is there to learn from the mechanics of peasantry towards an optimization of harmony and control in the age of artificial intelligence? What will we do with the poor when climate change erodes their self-sufficiency and menial stop-gap occupations are filled by machines? How will we frame our global regulations so that the annihilation of the poor indicates to us their best interests? Will the economics of automation offset the economics of mental illness?
Jusqu’ici tout va bien, as the man who fell from a skyscraper said as he counted the floors. Control the Underworld, the presence of absence, and you own the country. But the question is, how to do that without getting stuck there, like the peasant? What typifies the peasant in our everyday usage of the term is a lack of the normal ambition to make the world a better place, an acceptance of the unacceptable, an unpalatable satisfaction with ignorance. The account the peasant gives of past and future is rooted in repetitions and cycles: such and such a season, a birth here, a death there. It seems shallow and constrictive, but in comparison with us, he seems free of incapacity, of a sinister legacy of the past, and of anxiety about the future. The Underworld, our unconscious and unknown, is palpable to him: the ground of his being is the earth upon which he works, this globe with its atmosphere and its climate which physically enfolds him and his ancestors. At least he is grounded. Perhaps it should inspire our confidence too, that if you feel unqualified to exchange ideas about how the world might be made a better place, you can at least enjoy finding yourself in the body of your own mind.
Enmeshed in his physical rather than emotional environment, he is no more attuned to human behaviour than the pigeons of suburbia, who keep telling everybody to “Cross the road” an hour too late after daylight saving kicks in. He is oblivious to the precession of the equinoxes and the ‘man box’. Neither happy nor unhappy, he seems satisfied simply to get done the job at hand. Self-development for him is a good meal for family and friends. You can safely predict such a person deprived of subsistence will instantly turn to crime. But what of that? He is of use to us, even as a criminal, so long as he accepts and contributes to our power. In fact, we even feel a sense of connection with him, since we too are embedded in a non-emotional physical environment, a machine of economic and social goods in which we in turn often feel a lack of meaning, almost as though we are marionettes.
However, should he revolt, we must annihilate him, for if anything should obstruct the power which flows through us, our culture will collapse like a deck of cards. It actually feels good that so far this has not been necessary. That we continue to enable him to be poor reflects well on our compassionate community and the system we enjoy. He has served us well in surveillance, but CCTV is making him redundant again. Opposite to the Artisan, the Sensualist and the Dabbler in the Order of Appearance, he would make the perfect counterfoil to architectural durability. We can make him a builder, or better still, a building inspector: more work for the insurance industry. The play’s the thing.
[Abliq to Community. You may have noticed I have omitted any reference to ‘country’ in the sense ‘Welcome to Country’ gives it. This is not because I consider myself less qualified to speak about reality than anyone else, whatever language is appropriated to do so, but because it is now so hard for most of us to hear country’s heartbeat empty, and that’s as much my Moon’s fault as anyone’s. Back with more good reading and listening leads next month, hopefully in good voice. Abliq out.]
“Defined in the end by its disenchanted context, the human self too is inevitably disenchanted. Ultimately it becomes, like everything else, a mere object of material forces and efficient causes: a sociobiological pawn, a selfish gene, a meme machine, a biotechnological artifact, an unwitting tool of its own tools. For the cosmology of a civilization both reflects and influences all human activity, motivation, and self-understanding that take place within its parameters. It is the container for everything else.” Richard Tarnas, Cosmos and Psyche [Viking, 2006, p.33].
A drone is an unmanned aerial vehicle, like a satellite without responsibility for its own trajectory. The meanings we have given the Moon’s orbit derive not from its motion, which is straightforward, if subject to gravitational influences and historical violent collisions, but from our perspective. However, not only its elliptical orbit and the inclination of its orbit to Earth’s but their phenomena belong to the body of the world. The Moon’s angular distance from the ‘First Point of Aries’ and its deviation from the Ecliptic are real, and so is its apparent size and phase, though these are not its properties. The law which has always addressed and divided humans, punitive and often aggressive and cruel, is real in the same way. Its initiates are drones; it is inherent in country as a phenomenon, not a property. Country is the body of the world we are made of as we perceive it, or rather create it with our perception and account of ourselves.
To recognize the Constellation of Capricornus in the night sky is to be seduced into an expansion of its proportions. The smallest Zodiac Constellation is also exceedingly dim over cities, but to compensate, it can impose its shape beyond its boundaries, across the entire field of vision, because it is replicated by the stars surrounding it, as the personage inhabits the child who wears an item of its clothing.
The Fish-Goat was placed in the heavens by ancient reverence for duplicity as the birth-pangs of subjective consciousness: for the state of being one thing in the world of aggression and another in the inner space of difference. Capricorn is the symbol of deceit. The fish-goat was fatally flawed: it was ruled by the desire to under-stand the gods. It was obliged to climb out of the waters of oneness with the tides of spirituality to actualize the commands of its god. Sadly, by the time it clambered onto the historical shore, social relations were no longer a chorus of inner voices, but a mime of certainty obtained from the soundless reading of the written word, and the goat-fish could not read. He became a goat, his own body, and lost his mind to goat’s head soup.
To this day, Capricorn in the Breamlea Zodiac continues to resonate with the concern for authenticity which is the hallmark of the present age. As a late summer constellation, a mansion the Southern Sun occupies from January to February, it carries the fifth Sign of Leonine confidence, but as the winter mansion of the Southern Full Moon it also carries the eleventh Sign of Aquarian altruism. It symbolizes our struggle with deceit, life making do with the subordination of care and the subterfuge of being. Gone is the Aquarian impulse to found a harmonious commune—the New Age has morphed into a therapy for addiction and dissent—and gone is the respectability of an inner life immersed in canons of literature and music. The techniques developing today are to affirm identity from hostile country, to give voice which overcomes noise, to colonise public space, to stop hiding, to dream the life, to think the body.
You have been brought here to the Port Louis Casino to observe how these techniques might be more successfully developed and employed on country. For tens of thousands of years the Moon has presented its metaphor for human existence, waxing and waning, emulating the path of the Sun optimistically in winter, soberly in summer, regularly and irresistibly receding and drawing near. Tonight, by remote control, we are synchronized with the Moon’s eclipse at apogee. What can we learn from the Moon’s survival of bombardment of our own experience of persecution by the world? Can we emerge from violence non-violently? Can we slough the fishtail of an eye for an eye, pause in the struggle for existence on the stony paths of goathood to enjoy ourselves, without creating enemies of mind and body, self and world, instinct and expertise? Can we create country in our own beautiful image? Can we both empty and own our body, its eccentricity, obliquity and remote-control eclipse?
The good people of Nhill have set the standard for living on country. All you need to know is how to put yourself on the map, obliquely perhaps, but always with good grace. We’re all winging it, aren’t we?
“‘Where is God?’ he cried; ‘I’ll tell you! We have killed him – you and I! We are all his murderers. But how did we do this? How were we able to drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Where is it moving to now? Where are we moving to? Away from all suns? Are we not continually falling? And backwards, sidewards, forwards, in all directions? Is there still an up and a down? Aren’t we straying as though through an infinite nothing? Isn’t empty space breathing at us? Hasn’t it got colder? Isn’t night and more night coming again and again? Don’t lanterns have to be lit in the morning? Do we still hear nothing of the noise of the grave-diggers who are burying God? Do we still smell nothing of the divine decomposition?…’”
Nietzsche, The Gay Science, Book 3, §125, “The madman” [Trans. Josefine Nauckhoff, Cambridge University Press, 2001].
“…It’s not anger that I feel towards the two of you, it’s something much, much worse.
It’s pity.
You have no empathy for your fellow man, and you clearly have no idea what love is.
So you have nothing.” Anthony Maslin.
“…To be different/ imperfect/ not normal is scary.
To be different/ imperfect/ not normal in a world where everyone projects ‘perfect’ is a fear
I tell my story here to confront that fear.
To show the world who I am.
I am Grief. This is me. Grief is me.
To look at me is to see your own fear reflected back at you.
To look at me is to also see strength.
The strength of us all.
All of those who stand behind me.
The strength of my fathers and grandmothers.
An ancient strength.
The strength of my land.
My land of burnt umber and dry sand.
The strength of laterite and million year old tears.
The strength of the broken who rebuilt.
What do you see when you look at the bully?” Rin Norris.
I see stars. I see someone controlled by the body. I see a drone.
“…can you remember the last time life felt long or kind, or like it was yours and mine?” Maria Tumarkin, Axiomatic.
In the beginning was country, and then when gods learned language, the Word. In the end it may be Neurolinguistics. Most of us get our first glimpse of country when our child’s eyes begin to see who we are not, and we begin to embrace a role on their stage, sitting in the darkened audience. As I’ve said, I am in it when it is what will vanish with my death, but when I drive through the rent wilderness of suburbs under construction I recognize a future country in which I am absent, in which my sense of the beauty of these new emptinesses, these fraught playgrounds of a new generation, is absent too.
Like all New Moons which occur in the second fortnight of a tropical month, this one sets the psyche on a path to enlightenment which will resonate to rumblings in the underworld affecting its impetus and destination. Just as we experience the transformation of a project’s potential according to the attitude we bring to it, which changes from day to day, hour to hour, the Moon’s orbit and ours can never be pinned down. This month begins on the Gemini-Sagittarius tropical axis but in five days the Sun will enter sidereal Gemini (in the Breamlea Zodiac), at 87.45° ecliptic longitude (next year 87.46° etc.), or a smidgeon wider than a finger-width east of Alheka; in eight days, it will change its tropical stripes to Cancer-Capricorn. These are geometric conventions.
Of course, none of this is visible, and if the point has to made, nothing is. Not the Earth’s motion, or even the apparent diurnal motion of the Sun, though we notice it in different parts of the sky. At least we see the Sun, you might say, and of course that phrase, ‘we see the Sun’ has meaning; there is a seeing happening, it cannot be denied. But who is doing it is a linguistic convention, and so is what is being seen. All things, including the identity of the seer, are made facts by language. Beyond what we can say about ourselves and the entities of our existence, there is emptiness, nothing which can be put into words.
And put into words it is, -Isms of every stripe. Muhammad said: “No, carry on doing good deeds, for everyone will find it easy (to do) such deeds that will lead him towards that for which he has been created.” (Surah al-Lail 92:5-7.) There is a holiness about the Good, when the words of one’s inner voice are echoing in the soul of millions. The intersectionality of social forces invokes a call to arms, but first sociology has wrapped the warrior in its embrace of intelligent design, its Night of Power. The appeal of submission to ‘respair’ is seductive. Kierkegaard had a good crack at defining despair, as the failure to obey one’s calling, and what could be more crippling than to hear none, to inherit the silence of the Omniscient, to be busy, constrained, obedient and good, to be free, to have an identity, to shout anything in the emptiness of finitude, to be the Word of no god?
They say that populism, defined as an appeal to the spirit of a people to revolt against the rule of an elite, began to mushroom in the wake of the Global Financial Crisis. I might equally say, for the sake of argument, that its first rumblings began in 1998, ten years earlier, and isn’t it the way of awareness, to take ten years from trendy epiphany to filter into the lowest social strata? Isn’t it the organism’s way of enhancing its existence, protecting itself and maintaining homeostasis, to notice a change, to instinctively react, and to modify its operation according to the responses it generates?
Be that as it may, the crossing of the rivers of Hades is another factor which complicates the passage of this Moon to Opposition. Of course it means nothing to the elite, just another superstition, like ‘the spirit of the people’, or the collective unconscious. ‘As above, so below,’ what a lot of ‘rubbish’, (not in the least ‘cheeky’). The common people can’t even see the stars these days, let alone the Milky Way. Wouldn’t that mean, ‘extinguished above, collectively unconscious below’? But it can surely be admitted to have passing mathematical interest, that the nodes where galactic equator and ecliptic intersect, while increasing in longitude by 180° in 13,000 odd years, haven’t noticeably changed in galactic perspective.
It’s really quite amazing that, although absolutely everybody through the ages has reacted angrily to trespass across their boundaries, which the shamans, astronomers and philosophers have always been trusted to arbitrate—even marginality has status—that the science of change is still without a myth in which we can live separately and respectfully in an enlightened Now connecting us to the vivid lives of our ten thousand generations of beauty and truth.
If I wrote that during the Late Bronze Age the shamans of Thrace drew power from the convergence of two phenomena, the summer to autumn procession overhead of the ancestors in a straight line joining due east and west, and their orderly winter to spring return to the underworld, and that during the Iron Age a great schism developed between those migrating northward to preserve the power of the former and the others migrating southward to preserve the power of the latter, according to the direction the roof of heaven was moving, you would interpret it as fantasy. If, on the other hand, I asserted that Neolithic awareness of celestial change was reassured by the faith that explanations were possessed by specialists who could thereby justify their status and upkeep, you might accept that as a confabulation of the birth of metallurgy and astrology, or of the emergence of propaganda in the service of political exploitation, in short, populism.
Tropical astrology has largely succeeded in confounding the intellect to the extent that most associate their ‘birth-signs’, which the popular press has portrayed as fundamental to their personalities, with the asterisms of the same name, and the association of the Constellations with the seasons, which 2000 years ago was so real to Ptolemy, has been mystified, with the end result that even when we’re reading our horoscope on the train, we’re on the outside looking in.
It took until quite recently to insert emotion into economic value. Zoe Williams has written about anger cycles and Kondratiev Waves: “Anger is remarkable not in and of itself, but when it becomes so widespread that it feels like the dominant cultural force.”
“The causes documented by Kondratiev waves, primarily include inequity, opportunity and social freedoms; although very often, much more discussion is made of the notable effects of these causes as well. Effects are both good and bad and include, to name just a few, technological advance, birthrates, revolutions/populism—and revolution’s contributing causes which can include racism, religious or political intolerance, failed-freedoms and opportunity, incarceration rates, terrorism and similar.” {Wikipedia, Kondratiev Wave.) Are cycles of this kind self-regulating, or are the shamans still with us, filling us with righteous indignation at trespass of boundaries whose limits they continue to control with cultural indoctrination? Are we pawns in a war amongst shamans, or are we merely oblivious to how easy our instincts are to hack for a living? Perhaps the revolution has arrived, but I think not. Love is not in the air, so it’s much more likely that the anger boiling around us is simply paying shamans’ wages.
The ancestors are indeed alive and well in the bardo, as attested to by today’s sensitivity towards cultural appropriation, and perhaps it is out of reverence for such wisdom as, “It never rains at a Full Moon”, that a few of us pay astrology heed. On the other hand, the resilience of the ancestors may show in the inheritance of chirality, or the danceability of songs of woe and forgetting. And while you’re rummaging in the Underworld for the voice of Harpocrates, what a child means with a finger deserves a rethink.
The task of astrology, which is always true and always false, is not to define personality but to frame it. Every morning I wake up in the dark, and listen to the sound of silence. In the dark distance may be the drone of a truck, or the cries of a bird. I do not hear them, my ears and brain do that. I am the witness at the doors of perception, who hears darkness, and silence, and emptiness. I enter the experience of being a body here in the umbra, populated here and there by meaning in a sleeping world. I am the joy of country’s creation in my mind. It is what I don’t hear which frames itself, and my hearing, and me. Astrology is like the cries of birds in nocturnal country.
Country is an imaginary map of intersectionality, superimposing on the landscape of finitude an interplay of cardinal powers, law and ceremony, language and ethnicity, which leaves the centre free to be inhabited by the spirit. It represents the will to be, the need for recognition, and the silent well of resilient kindness at the heart of duty in the everyday prison of everyone’s expectations. It is known as ‘my space’, notoriously hard to find, not only for being unmapped in most cases, but also because your space is an invasion of mine. My speech repels your silence; your resentment is a betrayal of our relativity.
Country has a bewildering array of layers then, in a multicultural society, made more profuse, not less, by the dissolution of social ‘facts’ like masculinity and femininity, authority and sovereignty, truth and habit, beauty and objectification. The assumption is that beneath the layers of rules for what not to do or think there can be a bedrock of meaning, but this is not so. My space, my country, stripped to the bone of its culture, is empty, and emptiness cannot be shared. Two worlds: speech, the ceremonies of relationship; and the subjectivity of death, the spirit. The cardinal directions towards and away from the noonday heat of the sun represent in the nexus of reason and instinct the defeat of death by dream, as the sunrise-sunset nexus of intuition and inference represent death’s defeat by language.
Relativity is not merely the obvious connection of everything to everything else in space and time, but the existence of everything only in relation. Not only the individuals who have migrated to ‘Australia’, but their cultures and religions, including tropical astrology, have jostled to impose new layers on country, but in essence the aboriginal meanings themselves were layers, layers of ceremony, layers of story, layers of language, upon what cannot be ignored and yet cannot be spoken, the emptiness of relativity, of ‘my space’. Can you see altruism anywhere? It is absurd to think Europeans could believe they could stamp their seasons on this mysterious continent, but that’s what they did. They brought ‘my space’ with them.
Since the birth of language, the vehicle for all cultural meaning and impact, we have tried to govern, and not be governed by, two competing forces, greed and fear. And all the while, lurking beneath the layers of culture, there has been art, the glimpses of the primary layer, the mortal view, framed by eyelashes, greedy for ever more elaborate masks of fear, fraught, ambiguous, taboo. Would conflict and victimhood have been avoided if everyone lived in empty country? Impossible! Children require parents who share a language and a culture, layers on country. But would the world be a better place for comprising true country beneath its layers, the vista of a world looking in through a fringe of eyelashes, the rising sea-level of death lapping at the beaches of memory and story? Perhaps.
What truth will remain after my death? This question holds many ambiguities. Am I grasping for absolute truth, or personal truth situated in a cultural sharing, or am I already absenting myself in a matrix of emergent doubt? Is there an I? ‘I’ formed within a fifties hit parade of love songs. Love comes close to enfolding me in the eternal, but only as an idea. In practice, those I have loving relationships with love me back in ways I seldom understand, for the lyrics they liked are so different. My love will not survive my death, nor will ‘thou’, if my love is not thy love. How could it, when it emanates from country?
When I awake from my siesta, I find myself amid a profusion of artefacts, each a fantasy of completion, a cry to eternity, a semblance of permanence, and all the trees are cynically felled in the mechanics of installation. When you’re young, finitude hits you like a ton of bricks. I was seventeen, in my second year of university, my family asleep throughout the house, when I discovered the immensity of the universe, and the status of emptiness in it. It took some years to cultivate an antidote. Each of us has adopted the habit of being a saint, a poet or a fool, imposing on country an overlay, a template, of bog, labyrinth or tower, our strategy for understanding now in context. Are we alienated from a present created by the past, right in a wrong world? Is the future our opportunity to update the past to accommodate new interpretations of the law, to add our contribution to the sum of human knowledge? Is the experience of now dissolved in a playful ambiguity of past and future which makes even breathing a creative enterprise and absolves us from responsibility by revealing the emptiness of all form?
The New Moon is framed by convention along the plane of Earth’s revolution around the Sun. It is a prediction of mathematical models evolved over thousands of years. It is never visible against the backdrop of the stars, although it is there, behind its eyelashes, a bird calling in the dark.
“Imagine that a child drops a plate in the presence of his parents. When he seeks forgiveness from his father, the child is rebuffed. He experiences a pang of emotion linked both to fear of impending punishment and to anger and resentment at his father for his harsh reaction. This, according to Kosawa, approximates Freud’s understanding of guilt in the religious context. But then the child asks the mother for forgiveness — and receives it. The mother takes the child’s fearful and rebellious guilt and alchemises it into a ‘reparative guilt’: an overwhelming response to total, unconditional forgiveness. This latter reaction was, for Kosawa, a truly ‘religious state of mind’ and he saw it as the core of his own Shin tradition.” Christopher Harding.
“Here I am. Look up into my face. Can you see my emptiness? Or merely narcissism (Kristin Dombek), an illuminated disc? Be assured: I am here. My presence is my emptiness.”
“Adorno’s central objection—that astrology fostered a risky passivity—was later echoed by liberal intellectuals who argued that New Age thinking (to which astrology belonged, despite its lineage going back to antiquity) did even worse damage by encouraging an inward turn at the expense of the civic sphere.
“…For what did injunctions to “live in the moment” and “be present” mean if not “forget the past”?
“…What critics of astrology have in common—whether they come from the anarchist left or the Christian right or anywhere in between—is a tendency to see astrology as a form of therapy. What bothers them most is not astrology’s irrationality, but its use as a substitute for something older or truer—monotheism, freedom, the demos, the political — that is both the salvation and end goal of progress. To them, astrology is an ideology of the depressed, a politics of resignation: a balm that, like therapy in general, treats the individual symptom of a larger social illness without acknowledging the disease. Look at someone reading a horoscope and you may see hope: someone looking toward the future in a way that suggests a desire for a future at all. What the critics see, however, is someone giving up.
“…On the other hand, astrology offers those who take it less seriously a nice opportunity to critique taxonomies of identity in general.”
High on a ridge in Aquarius stands a monastery, where for thousands of years monks of a peculiar order have offered sanctuary to the spiritually tormented and the politically challenged.
Here it is that the Moon returns once a month to walk in the grounds with ‘retreaters’, and reassure them that there is nothing essentially wrong with being unequal or having thoughts in a subjective language other than global-transformation-speak.
The visitors book has been signed by such notables as Lucy Who Fell Out Of A Tree, Diogenes of Sinope, Jesus of Nazareth, Giordano Bruno, Arthur Schopenhauer, Sören Kierkegaard and Mark Chapman, reader of Catcher in the Rye.
In a quiet murmur barely discernible from the ghostly whispers which still haunt the monastery from a time during the rise of socialism when it was sequestered for the reinforcement of class division, the Moon talks about relativity and difference, nothingness and emptiness, identity-with and ipseity, and the essential strife of being.
“We are all creatures of habit,” he counsels. “Each and every day there comes a time when we hate ourselves for the negativity with which we react to our complete immersion in the daily tide of inauthentic borrowed ideas, and at such times, often just after lunch or at sunset, it is advisable to take a nap.”
The monastery prospectus advertises with quotes of the Moon, and of course most people who come on retreat are disappointed by his absence. Some describe their visit in negative terms, but the funding of the monastery suffers little since they always shortly afterwards return, usually with an ephemeris in their bag.
“Yes, life has a measure,” goes one of the Moon’s aphorisms, “but neither is it in your pocket nor your enemy’s.” He has, with loving-kindness to equal the source of all woe, enabled thousands to dissolve themselves back into communities of anathema with a simple message: pause at the gate. This monk is nothing if not a neuro-linguistic programmer.
“This world you were deposited in at birth is not a prison of others’ making. You must realize how much it has adapted to you, but when you change it you must also realize that you are now one of the architects of the world new life is being deposited into. Your responsibility is not to own the world, and it is not to own yourself. Your responsibility is to stand at the gate before you open it for yourself or another, and recognize its nature and purpose. The gate is the intelligibility of the world. It opens with permission.”
His springtime visits draw thousands, who spill out into a great city of tents beyond the monastery grounds, and not just because he always appears in all his finery, complete with wings–every 18 years or so he actually arrives on a donkey preceded by youths waving palm leaves–but because this is the quintessential season of initiative and communication in a common cause. It is a bad time to be unequal.
The Moon is like every other element in the world: it is trying to make you conscious of it. It seeks attributes and connection. It is more real for your realization of its regularity and witness to its phases. But what more can it mean? Can it be the portal to outer space? Can it furnish minerals? Can it clear the rain? Can it combine in conjunctions and occultations? Can it reflect not only sunlight but our thoughts and feelings? Can it synchronize menstruation? Before it can do any of these things, it must know what they are: it has to learn more about us.
It has had to learn that we begin at a crawl, that it takes 4 billion years for us to walk on two feet, and 7.5 million years more to move faster than it. It has to learn that a human lifetime is very short, and not long enough to overcome all the delusions out of which we construct our reality and concepts of time and space, causality and self.
It must learn to think as we do, to see itself through our eyes. It has to understand the experience of day and night, and perspective, and love. It has to learn how to freeze-frame individual conclusions before connecting them in theories and systems. It has to learn the power and humble beginnings of language. Ultimately, like us, it must try to make sense of this:
I have asked him (sic) to sit at the front of the class, so that I can give him special tuition. In his linguistics, astrophysics and chemical engineering classes, his presence may be considered superfluous, but in my humble tutorial, Who, Where and When Am I Right Now 2B, his participation matters.
His current assignment is to demonstrate a process by which a Drone might be transformed into a Monk. Until today, he has made no visible progress. The theme I have suggested he work to is ‘disclosure’, a philosophical term referring to transformation in its quintessence. He doesn’t understand it. He cannot grasp how a nascent being relinquishes naughtiness as the portal to power and then relinquishes power as the key to overcoming shame: he has never had a child or a pet.
However, tonight he has made a giant leap. For the first time this month, he transits at night, all over the world, against the background of visible stars, and not only does he recognize what I see, his direction and altitude, and the arbitrary names and personalities I have playfully assigned to particular bright stars, but his contribution is an exemplar of the disclosure process.
How? By asking the right questions. Here is his first essay.
“The human mind was destined to measure once it had discovered language, because language modulates difference: firstly by identifying things, and then by owning them, and finally, in sharing them, by distilling their subjective relativity.
Below me, as I pass through a gate of my teacher’s mind, a boy finishes mooring a boat and gazes up at me before turning towards home. I wonder if it is a scorpion or a fish-hook he sees below me over the ocean to the southwest.
If I could stay, I could learn much from this lad which my teacher will never know, because although one day they may speak the same language, and thus be enabled to share different meanings and frame time as a continuum of perspectives, this boy’s moment cannot be located by anyone, including himself, without becoming lost in translation.
What am I to make of the journey my teacher has imposed on me? What makes one drone’s utterance preferable to another’s? Will this boy’s hands become toughened like his father’s by brine and rope or softened like my teacher’s in dispensing applications beyond traditional wisdom?
And so the earthlings whirl insensibly through their hours and as their sky moves I pass through my teacher’s gate, and prepare to flip south and north for his examination.
What can I tell him of his Yabby, that it is slimy from tuna in the Coral Sea? No, it is the strident sentinel of his zodiac, steadfast anchor through the precession of seasons and life’s daily observance of the Acheron and the awful necessity to get across.
And Saiph, the synchronously invisible, the inevitable, the equally robust temptation to impious lust, what can I confirm of her as I move towards my teacher’s barren shore? Can I bear witness to her charisma and independence, and the determination and withdrawal signified by what her thighs straddle, the act of sacralizing the waters of forgetfulness?
For the sake of meaning can I embrace the human concept of a particular moment rippling daily across the perspectives of seven billion people? Can I so infinitesimally fragment and compartmentalize my freefall?
Of course I can, but do I desire it? Into what fables and myths must I acquiesce in my appropriation in order for these stick figures to convert me into immortal words? When may I graduate to the lectern myself, and dilute human consciousness into a roiling protoplasm, as empty of cosmic significance as the orientation of the rotational axis which furnishes my teacher’s vision?
Is, are, astrometry, astrology, human language, grammar and narrative, meaning and desire, and my own identity and physical form, any more than a time-consuming molecular fiction?”
Can he find himself in the coordinates and attributes of all three of the systems he itemises? Perhaps he can, but it makes me wonder how many systems have to penetrate each other before identity is conceded as meaningless. How many more generations of elders will condemn their grandchildren to violence by refusing to see orthodoxy as a masquerade of truth?
Sidereal astrology is, or should be, your invitation to emptiness, an experience of the limiting structures of narrative and identity. Nowhere on the planet tonight is the transiting Moon further than a handwidth from the gate, wherever it might be in relation to the zenith, and whether positive latitude means it is above or below the ecliptic. The gate, four minutes earlier each day, will linger in the north and disappear into twilight in the south as sunset gets earlier or later. We are all numerals on the one clock.
Karma and everything else about the real world, is cyclical, not linear. We are creatures of rotation and longitude, but let us not be prisoners of the hours, or the year. Being is essential strife (Heidegger), an incessantly emerging responsibility for blame, a continuous endorsement of doodle. Let us stop revering shape to the extent that we model ourselves on the last turd to dissolve.
Claiming no more legitimacy than any other mindfulness aid, astrology should focus not on putting something else into mind, but on the memes in there: the substratum of our dependency on the delusory self making this mistaken world. I give him an A.
“Art thus teaches us not to try to banish the darkness that surrounds the light of intelligibility, but to learn to see into that ubiquitous “noth-ing” so as to discern therein the enigmatic “earth” which nurtures all the genuine meanings that have yet to see the light of day. Insofar as we can learn from Van Gogh (or other similarly great artists) to see in this poetic way ourselves, Heidegger suggests, we will find ourselves dwelling in a postmodern world permeated by genuinely meaningful possibilities.” Iain Thomson, Heidegger’s Aesthetics, 2015.
Astrographic Note:
Because of the inclination of the equatorial and ecliptic planes to the galactic plane, some part of the Milky Way is not visible to us. Rather, it is divided into two great rivers. The first is the great tumult of Scorpius, which is entirely contained in the Breamlea Zodiac Constellation Scorpio, and carries the Summer Sign of Gemini, because the Sun crosses in Summer. The Moon crosses this river once a month, bringing it to the stellar wasteland I have called Justfriendistan, and in that context I call it Acheron.
The second river features the visual delights of Orion and Canis Major, and flows between the Breamlea Zodiac Constellations of Taurus and Gemini, which carry the Winter signs respectively of Sagittarius and Capricorn. This is the River Lethe, which cleanses the memory of past astrologies and prepares the traveller, Sun, Moon or planets, for the social climb, where the Sun is now, back into the mentality of Scorpio.
Astrology should be recognized as a poetry of the cosmos. A moment in time depicted by a horoscope enters the physical world through the portal of the discriminating intellect, and claims to represent reality; but its signs should not deny their transcendental origin. A poem must similarly be a thing, but its words should seduce the mind back into itself, and connect with the poet’s construction upstream of imagery, upstream of thought, where the creature lives. Astrology situates me there, upstream of any word in this chart, and yet pulsating with every one, at daybreak on Sunday, the day of the New Moon:
The whispering of the Circlet of Pisces comes from the lost domain of who I might be if I weren’t so busy being who I am; and who am I, the thinker or the thought, the intention or the affect, the affliction or the addiction? Always both, and neither. Mindfulness, compassion, equanimity and gratitude are the way, but I often take another fork. Whispers give me the clue. They signal the emptiness of who I am. It often seems to me that life could be simpler if we were less focussed on outcomes and identity, and more on the emptiness of the processes of life, the miracle of being alive to the whisper of mortality.
I read an article about the expansion of the universe, in which Paul Sutter asks, “Where’s the edge of the universe?” Everywhere is the centre of expansion, which makes me ask, how does this apply to the human mind? Does my thinking situate me in an expanding human consciousness which might include all people and endure forever, or is the process by which my discriminating mind interprets perception an expanding emptiness in which I am forever unborn? Is there an acceleration to the former? I don’t think so, but perhaps there is an increasing urgency in the battle of ideas. Does that urgency have a common root with my expanding emptiness, the immanence of death? Everyone agrees that everything is connected to everything else, but how is it so, inside out, or outside in? Is the thinking you do the same as the thought you communicate to me? Are how things used to be connected to how they are today if nobody remembers how they were? Thinking and systems of thought are two different things.
The increasingly well-known dichotomy of thinking with the head and thinking with the heart can be addressed by this metaphor of expansion. Thinking with the head engages a person in connecting an experience with categories and systems of thought; thinking with the heart searches for meaning in the opposite direction, towards the empty self. Ideas continuously occur, but if they can’t be put into words that convey them to ideology they go immediately to where all mysteriously disappeared communications go. They cannot cohere; they do not live. Limbo could be the name of that place: an expanding universe of emptiness which exists in each of us. The spirit is emptiness, expanding in the same way as the material universe, but inwards. Is the heart in the right place when it imposes itself? The question, ‘Who am I?’ can and should be rephrased: ‘Where is the far edge of emptiness?’ Is it the horizon? Is it death? Is it cultural or evolutionary selection? Is it otherness? The Word of God?
Idealism is commonly regarded as what underlies an effort or a life dedicated to improving the world, advancing it some way towards an impossible perfection. As a philosophy, it represents the belief that what exists outside the mind can only be known by what is inside it, but the fundamental conviction of idealists is that what is inside their mind is real. Idealists have no doubt: the world is a misunderstanding of what is good for it. Lifelong dedication and the use of any means, ‘tough love’ and even violent confrontation, are justified to change the rules which make the world coherent.
Uncomfortable acquaintances though you might expect them to be, in fact they enjoy prestige. Despite apparent negativity, their undoubted attunement, optimistic moral certitude and assertive attachment-style lend them charisma. It can be difficult to resist their confidence in getting their own way. It can also be difficult to shine a mirror on their inner certainty. If they are ’tilting at windmills’, perhaps they do see something I don’t. The game couldn’t be played without rules, could it, or could there simply be play?
Thought is a great sea wall you see as a youngster and marvel at how humans put such huge boulders in place. But as you become more conscious of the ocean hurling itself against that wall, as you get older and realize that the ocean is inside you, that it is the unspoken and the unborn, you find that it is the wall which is doing the crashing.
‘By “infinitude’s despair” Kierkegaard means the sickness of the personality, the opposite of health. And so the person becomes sick by plunging into the limitless, the symbolic self becomes “fantastic”—as it does in schizophrenia—when it splits away from the body, from a dependable grounding in real experience in the everyday world. The full-blown schizophrenic is abstract, ethereal, un-real; he billows out of the earthly categories of space and time, floats out of his body, dwells in an eternal now, is not subject to death and destruction. He has vanquished these in his fantasy, or perhaps better, in the actual fact that he has quit his body, renounced its limitations.’ Ernest Becker, The Denial of Death, Souvenir Press, 1973, p.134.
“Only the dead have seen the end of war.” George Santayana.
Moon: Your referral indicates an anxiety problem. Would you like to speak about that?
Earth: Well, I am tearful all the time and I can’t sleep, and the hope I had for this relationship I’m in with people is not working out, and some blame it on me, and say I haven’t done my work on myself and I need to see you.
Moon: Shall we talk about your relationship, or the work you need to do on yourself?
Earth: I suppose my relationship might be working out better if I didn’t have so many contrary habits, the most problematic of which seems to be the way I love. My existence is imprisoned in time. I recover from each loss by attaching myself to something new, which in turn matures and dies. Eternity, the big picture, beckons as a solution, but what is that really but a craving for the end of loss?
Put it this way: in the immensity of the universe everything seems insignificant, meaningless and futile, but my heart breaks for the brevity of human life, and the meaning people try to create. And I have such vivid, horror dreams, which some say may be my struggle with my ego and a sign that I’m on the verge of letting go, but letting go of what? War? Attachment? Time? Or loss…and love…and tears?
Moon: We can explore your dreams in another session, and in the meantime, it might be helpful to focus on some negative thoughts you seem to have and see if we can’t identify them, and change them into positive ones.
Earth: You mean, don’t you, that perhaps my anxiety arises from not feeling good about myself, not being grateful for just being here, having unrealistic expectations, being needy?
Moon: Perhaps. We are in this space-time thing together. If we are unperturbed, there’s no reason we can’t reach out to eternity in harmony, each of us cooperating with the other in ways that work to our mutual satisfaction, such as my libration and your tides, and all we have to do is feel good about that.
Earth: If only I were just a rock in spacetime, but I’m not! I am humanity’s home, and its burial ground! I realise I am not the author of existence, that you and the Sun and the galaxies are as much part of it as I, but the oceans that fishermen work are of me, the gardener’s rain falls on my soil, and the rubble of war is my ruin. I have hopes; I have regrets. I am made of the aspiration of generations, to transform me, to use me in their heroic quests. I have been their perspective and their disappointment.
In the long run, none of it matters, I know that. Form is a figure of speech; ambiguity rules. But if nothing matters, harmony doesn’t matter, nor does eternity. Perhaps it does all come down to habit, but habit is real, my sleeplessness is real, and the fullness of emptiness is real!
Moon: What do you mean by ‘the fullness of emptiness’?
Earth: There is a war going on inside me, and it seems to get worse the wiser I get. First it was spiritual versus material, and then capitalist against socialist: people trying to expand their inside, their subjective experience, against people trying to perfect everybody. None of it was real, but many generations were consumed by anxiety, hatred and war. Out of it emerged an uneasy stalemate: the spirit of the universe has evolved as the projection of egos which regard themselves as delusions. Even you are not much more than a rock these days, reflecting light from the nearest star from different angles, and if I weren’t here you wouldn’t even do that.
Moon: I am ok with however you want to see me.
Earth: Precisely! Any definition is a delusion, including that one, but defining is real, and so is ambiguity. That’s the fullness of emptiness! Your ‘ok’ does respond to how I see you. That is the war going on inside me as it has evolved. Bullies are looked upon as pathetic creatures of reified belief, and yet they cause suffering, which does not seem empty to the perfectionists. The age-old solution was to negate a bully’s belief by standing up to him, thereby validating the belief system which informed the bullying. The new solution is to teach emptiness to the bully, and in effect indulge the victim in a compassionate validation of irresponsibility. No?
My anxiety is about compassion becoming a habit which entails a kind of heat-death, the dissolution of ego’s energy into an anti-heroism content with an aspiration to gratitude for inherited cocoons. My anxiety is about the fullness of this emptiness. Empty bullies hurt!
Moon: It is difficult to resist your impression of the root of your anxiety, but I perceive another possibility which I suggest you deliberate on between now and a next session should you request one. In affirming a tension between finitude and infinitude one merely states the conditions of existence. There is no cause of anxiety here. Anxiety arises in despair: the refusal to be finite in relation to the infinite, but alternatively the refusal to be infinite in relation to the finite. In familiar terms, we share the characteristics of hurtling and falling, and each exists as a determinant and effect of the other. Freedom is the relation to the relation of possibility to necessity. Your anxiety may result from the relation of infinitude to finitude, as you seem to believe, or in your self it may be arising from a refusal of the denial of that relation that is being transferred to you by the despair of others. It may lie in the relation of your love to an imbalance towards abstraction and a denial of limitations in those you love, or its relation to an obsessive absorption in the everyday which denies possibility, in other cases.
Fullness, as I take your meaning, can be likened to the heat which creates the steam. Remember, as the old saying has it, a watched pot never boils.
Your anxiety may arise from your sanity in a sick world, or your own sickness…and on that note we must interrupt our conversation.
Earth: …!
End of Session.
My definition of astrology is rather loose, if not perverse: it is a gaming of reality — feeling, time and form — which enhances meaning and expands it until it implodes for lack of, you guessed it, objectivity.
The world is made of subjectivity, not objects, and that is where astrology properly begins and ends. Unfortunately, as practised by many astrologers, it affirms the belief that we have an essential nature as subjects and can therefore be understood like objects as having independent existence.
We may feel no enmity, but as object to some we would befriend, we have become ’the enemy’. How is equanimity attained? Is it really despite yourself that you are someone’s enemy? Will you die at peace, or simply already dead to poverty and devastation?
You can find a SHA chart of the opposition of the perfectionist Sun in Aquarius to the confused Moon in Leo here, and the cast of my “Astrology” characters here. Game on!
“Zwei Seelen wohnen, ach! in meiner Brust,
Die eine will sich von der andern trennen;
Die eine hält, in derber Liebeslust,
Sich an die Welt mit klammernden Organen;
Die andre hebt gewaltsam sich vom Dust
Zu den Gefilden hoher Ahnen.
O gibt es Geister in der Luft,
Die zwischen Erd und Himmel herrschend weben
So steiget nieder aus dem goldnen Duft
Und führt mich weg zu neuem, buntem Leben!”
“Two souls alas! are dwelling in my breast;
And each is fain to leave its brother.
The one, fast clinging, to the world adheres
With clutching organs, in love’s sturdy lust;
The other strongly lifts itself from dust
To yonder high, ancestral spheres.
Oh, are there spirits hovering near,
That ruling weave, twixt earth and heaven are rife,
Descend! come from the golden atmosphere
And lead me hence to new and varied life!”
Goethe, Faust Part I, Scene II, 1112ff (trans. G.M. Priest).
“There is a presentation of angles in Southern Hemisphere Astrology with which I am decidedly comfortable, in which sleeping or restorative hours form the crown, laced to past and future horizons by some oriental snakes and ladders scheme of realisation like fingers of Mickey Mouse interlinking with the usual three-fingered hand of the visible sky, as though in some configuration of human elements it might still be possible to live a dream, for consciousness to remain a mysterious sacred manifestation of emptiness, of the divine unborn immortal, and for reality to be a tumult of sleepwalkers bumping into one another.
Tonight, people have been rushing in and out, if you can describe the lurching of a demented household of Norwegian grandees and dowagers, all related, as rushing, apparently with some sort of historical role in a register of navigation messages, certainly involving a lot of fuss in their correct filing, but when I try to help one curiously controlling and definitely imposing creature dressed for an eighteenth-century funeral, there is inordinate difficulty in finding which handbag the file has been stuffed in, and no time for actually reading the message, although I believe it is in English, or even Middle English, because later a message in Norwegian has to be handled differently, spiked on the other side of the room, and that is when quite a lot of attention becomes focussed on my study notes for tomorrow’s northern lunistice, on the orbital elements of emptiness, which are getting mixed up with messages, and according to the authority figure, a grand hag who seems to know everything going on, and not for the first time has her eyes on me, as in the moment I shifted my gaze from a waft of her elderly daughter’s skeletal décolletage in black crepe, the dreadful senility of her brother is to blame, but that doesn’t stop the indignation of her newly arrived youngest son and friend in their seventies, who try to restore some coherence to the process which indeed seems to have some importance, as do I, because a certain unpleasantness has developed between us and I seem to have made as if to strike or shove one of them, in defending myself against a retaliation to something from years ago, or simply the existence of my notes.
But a beguiling group I must say, and here we are on the right floor and the guest-room is 6e, and not only must I share with these two enemies, but smoking on the balcony affords a stupendous view of what all the fuss is about, no shipping visible but monstrous seas hurling themselves against the ramparts under a huge and ragged sky.
Around midday I awaken to a resurgence of irrepressible pain from the compression fracture in my spine and have to write this down, because there really is a lot going on in the world at the moment, and a fresh perspective might after all be helpful, but of course you miss having everything at your fingertips to make a coffee, and a weird thing is happening as I struggle with unfamiliar packaging on the 25g packet of tobacco, a fruitless search for whose 50g line normally stocked the community-spirited checkout girl had devoted so much effort, until with blurred vision I make out not Champion Gold but Winfield Cold, or some such.
Earthlings! Once again I have accommodated their insane mechanistic solution to the problem of the meaning of a purely material existence, and once again in every individual eye I have seen myself swimming on the surface of death.”
Sleepwalkers train themselves not to disturb others lest the disturbance awaken them. The real danger is the person who is awake, and therefore dead, with only a structural awareness of reality as something which contains everything or everything which contains nothing. This person knows what a dream looks like: sleep. If you are truly alive in an empty universe, if you can imagine something out of nothing, you are dreaming. If you cannot live in a multiverse of dreams, you are awake.
This is focus; this is avoidance: the subject of the notes in question, if they have not been lost.
The scales of justice, symbol of Autumn stocktake, refinement and compromise in the olden days, can be imagined in the ancient asterism of Libra, although it is now the constellation of the Maiden which carries that Northern Hemisphere Sign, and when the Sun is in the constellation of Libra Summer is rapidly supplanting Spring where I live in the South. The mythology of heaven has undergone a lot of climate change in its time.
I have arbitrarily determined in some instants that Sign follows Hemisphere, and in others that if any sidereal division of the Ecliptic transits in the southern sky at a particular latitude, it carries a Northern Tropical Sign, and the opposite Sign if it transits in the Northern sky. This implies a change of sign for the Sun on the day its declination equals a tropical location’s latitude, and prompts the consideration of what the Signs have in common, rather than how they differ. Am I right or wrong? Should I be consistent? Why? Either way, can damages be specified? I would submit to the Court of Libra that rectitude in their judgement would amount to a clear case of karmic vision.
Jupiter was in sidereal Libra since October 2017, retrograde from March to July this year, uneasily tolerant in the South, balefully imposing in the North. It gratefully entered sidereal Scorpio twelve days ago and quits tropical Scorpio today. Venus was also in Libra when it ‘turned’ retrograde on October 6, and after an ingenuous dance in Virgo—I thought the maiden aunt’s wig and gown looked ridiculous, to be honest—will reenter Libra on November 27, reclaiming her refinement in the first week of the new Victorian Parliament. I hesitate to suggest that the world, Australia in particular, owes its chaos to either of these bodies when Saturn has been wallowing in the turbulence of Acheron since 2016, but I do consider myself fortunate that I won’t see a repeat.
The Breamlea Zodiac is a pretty good fit for an unevenly spaced Ecliptic, if I do say so myself. The big constellations like Pisces and Virgo get their wings clipped, that’s all. The tropical signs move left with precession but the Breamlea boundaries don’t. At the moment, the difference between a Breamlea Zodiac cusp and its next tropical sign is 2° 33′ and closing (an ayanamsa of 27.45). The tranquil Southern (Taurean) Sign with its undercurrent of insecurity belying justice and rectitude fits the civil wars of colonial histories well. The wolf getting speared above is a symbol of the kangaroos and sheep slaughtered by opposing sides. Scapegoating and rectitude are two sides of the same coin, perhaps a coin tossed to fall on country, my country, even today?
The signs of the hemispheres may be different, but notwithstanding differences in latitude, the stars are the same. When the Sun is in Libra, this is my witching hour sky, awaiting the Moon. Libra might be less aggressive and insecure if it could imagine its mirror image, but how do you imagine your left arm on your right?
“Maybe someday I’ll be able to draw a portrait of nothingness. Just like another artist was able to complete a painting titled Killing Commendatore. But to do so I would need time to get to that point. I would have to have time on my side.” Haruki Murakami.
I am hoping against hope for the time to complete my portrait of emptiness called Killing Country, a challenging project to present the Galaxy in the eyes of the dead, my world when I’m gone, wrapped and hidden in the attic of your unexamined beliefs, your most vociferous litigious redundancies. This, the essence of a portrait, is the nub of the issue of Libra consciousness, that life is about nothing which can be shared, and life not shared is nothing. A few astrologers and one or two ex-schoolmates on the bench are poking their grizzled heads into the same project, and don’t I love them for it. Watch this space.
What does it mean, and remember that meaning is tangential to both culture and subjectivity, that the world I try to make intelligible to you will never, ever form itself again? A bower bird, looking for materials to build a nest on the cusp of identity, flew into a hifi store. Laden with connectors, leads and chargers, it flew straight at the plate glass window and fell down stone dead. Couldn’t it see its reflection? Stupid bird!
We are embedded in myths, customs and laws, and many of these are very, very old (and sad, of course!). If we tell them, practise them, obey them, is there a meaning to our lives which will outlive us? Ah yes, letting go, of everything but what terminal rectitude outsiders call presence, so that eternity ripples with the resonance of the adept’s loving-kindness. Truly, how does Libra keep its wig on, with head stuck up there? You can get paranoid about it, but essentially, life is a contest between empty heads and hearts, and the mistaken idea that the mind is something you have to graduate in disqualifies it as will and testament. The body of the world is a safer ticket, because everyone has one of those, and it shares its stuff, unlike the mind, which, not to put too fine a point on it, is secret nobody’s business. But what concept of the world-body can transcend change? Fertiliser?
Well, that’s a few of my thoughts, derived largely from the Open Office spreadsheet which cannot conceal the body of my mind, and from an equanimity which has brought seven years’ bad luck every single time I have queried the authenticity of another’s heart. Do you imagine the dead attach themselves any differently from when they lived? Of course, obscure Saint Whatsaname, you’re right: my idolatry enables your involuntary permanence, but if your spiritual curtains are open in the Underworld, what do I imagine are the Lord’s chances for a foot massage? Dulcineas of this world, Aldonzas of the next, The Enchanter raises His mirror to you!
And Your Honour? Thank you for the protracted hearing you have given my redundant litigiousness.
The scales of justice, symbol of Autumn stocktake, refinement and compromise in the olden days, can be imagined in the ancient asterism of Libra, although it is now the constellation of the Maiden which carries that Northern Hemisphere Sign, and when the Sun is in the constellation of Libra Summer is rapidly supplanting Spring where I live in the South. The mythology of heaven has undergone a lot of climate change in its time.
I have arbitrarily determined in some instants that Sign follows Hemisphere, and in others that if any sidereal division of the Ecliptic transits in the southern sky at a particular latitude, it carries a Northern Tropical Sign, and the opposite Sign if it transits in the Northern sky. This implies a change of sign for the Sun on the day its declination equals a tropical location’s latitude, and prompts the consideration of what the Signs have in common, rather than how they differ. Am I right or wrong? Should I be consistent? Why? Either way, can damages be specified? I would submit to the Court of Libra that rectitude in their judgement would amount to a clear case of karmic vision.
Jupiter was in sidereal Libra since October 2017, retrograde from March to July this year, uneasily tolerant in the South, balefully imposing in the North. It gratefully entered sidereal Scorpio twelve days ago and quits tropical Scorpio today. Venus was also in Libra when it ‘turned’ retrograde on October 6, and after an ingenuous dance in Virgo—I thought the maiden aunt’s wig and gown looked ridiculous, to be honest—will reenter Libra on November 27, reclaiming her refinement in the first week of the new Victorian Parliament. I hesitate to suggest that the world, Australia in particular, owes its chaos to either of these bodies when Saturn has been wallowing in the turbulence of Acheron since 2016, but I do consider myself fortunate that I won’t see a repeat.
The Breamlea Zodiac is a pretty good fit for an unevenly spaced Ecliptic, if I do say so myself. The big constellations like Pisces and Virgo get their wings clipped, that’s all. The tropical signs move left with precession but the Breamlea boundaries don’t. At the moment, the difference between a Breamlea Zodiac cusp and its next tropical sign is 2° 33′ and closing (an ayanamsa of 27.45). The tranquil Southern (Taurean) Sign with its undercurrent of insecurity belying justice and rectitude fits the civil wars of colonial histories well. The wolf getting speared above is a symbol of the kangaroos and sheep slaughtered by opposing sides. Scapegoating and rectitude are two sides of the same coin, perhaps a coin tossed to fall on country, my country, even today?
The signs of the hemispheres may be different, but notwithstanding differences in latitude, the stars are the same. When the Sun is in Libra, this is my witching hour sky, awaiting the Moon. Libra might be less aggressive and insecure if it could imagine its mirror image, but how do you imagine your left arm on your right?
“Maybe someday I’ll be able to draw a portrait of nothingness. Just like another artist was able to complete a painting titled Killing Commendatore. But to do so I would need time to get to that point. I would have to have time on my side.” Haruki Murakami.
I am hoping against hope for the time to complete my portrait of emptiness called Killing Country, a challenging project to present the Galaxy in the eyes of the dead, my world when I’m gone, wrapped and hidden in the attic of your unexamined beliefs, your most vociferous litigious redundancies. This, the essence of a portrait, is the nub of the issue of Libra consciousness, that life is about nothing which can be shared, and life not shared is nothing. A few astrologers and one or two ex-schoolmates on the bench are poking their grizzled heads into the same project, and don’t I love them for it. Watch this space.
What does it mean, and remember that meaning is tangential to both culture and subjectivity, that the world I try to make intelligible to you will never, ever form itself again? A bower bird, looking for materials to build a nest on the cusp of identity, flew into a hifi store. Laden with connectors, leads and chargers, it flew straight at the plate glass window and fell down stone dead. Couldn’t it see its reflection? Stupid bird!
We are embedded in myths, customs and laws, and many of these are very, very old (and sad, of course!). If we tell them, practise them, obey them, is there a meaning to our lives which will outlive us? Ah yes, letting go, of everything but what terminal rectitude outsiders call presence, so that eternity ripples with the resonance of the adept’s loving-kindness. Truly, how does Libra keep its wig on, with head stuck up there? You can get paranoid about it, but essentially, life is a contest between empty heads and hearts, and the mistaken idea that the mind is something you have to graduate in disqualifies it as will and testament. The body of the world is a safer ticket, because everyone has one of those, and it shares its stuff, unlike the mind, which, not to put too fine a point on it, is secret nobody’s business. But what concept of the world-body can transcend change? Fertiliser?
Well, that’s a few of my thoughts, derived largely from the Open Office spreadsheet which cannot conceal the body of my mind, and from an equanimity which has brought seven years’ bad luck every single time I have queried the authenticity of another’s heart. Do you imagine the dead attach themselves any differently from when they lived? Of course, obscure Saint Whatsaname, you’re right: my idolatry enables your involuntary permanence, but if your spiritual curtains are open in the Underworld, what do I imagine are the Lord’s chances for a foot massage? Dulcineas of this world, Aldonzas of the next, The Enchanter raises His mirror to you!
And Your Honour? Thank you for the protracted hearing you have given my redundant litigiousness.
