Moon in Aries
Inherited spiritual wealth cannot be saved—it must be spent on trifles. The Aries Moon is a spiritual person to a far greater extent than it realizes; it subconsciously perceives situations of care and assistance as moments requiring spiritual support and thus reacts to them with excessive fervor, often inappropriately from the perspective of others, and in an overly abstract manner. The natural purpose of the Aries Moon is to aid people whose faith has wavered—whether due to a weakening ideal or its transformation, when a worldview needs revisiting, values that were once unshakable fluctuate, and new, previously unseen values emerge, initially appearing suspicious. In such situations, the Aries Moon can provide substantial help—primarily by strengthening atmic support and adapting atmic light to the altered buddhic conditions. An unworked Aries Moon does the same, but carelessly, causing necessary values to wither while artificial ones gain additional opportunities for development—a timeless issue of state subsidies to unprofitable industries that burden the economy.
The core complex of the Aries Moon is the feeling of insufficient atmic protection for its values; for example, the problem tormenting a drunken interlocutor: “Do you respect me?”—i.e., can I justifiably become a value in your inner life? The Aries Moon must understand that its own spiritual support flows to it constantly but indirectly, through its active engagement with others. Attempts to forcibly secure protection for its values through its own ideal often end in failure and new disappointments—in life, people, and itself.
Moon in Taurus
I do not impose circumstances upon myself; rather, they constantly impose themselves upon me. The Taurus Moon is meant to support the formation of event flows during shifts in value systems, i.e., when the buddhic course changes direction. A change in values never occurs smoothly; unresolved contradictions and deadlocks inevitably arise, which, through the Taurus channel, give rise to certain chains of events. These chains resolve buddhic contradictions, making a new course possible. The Moon in Taurus is designed to facilitate the creation of such chains—so they grow more easily, flow more smoothly, and harmoniously. A key self-understanding for the Taurus Moon often lies in the belief that it supports causal meditations in and of themselves, while subconsciously it always correlates them with changes in values and strives for alignment between events and shifts in the buddhic body—changes it may consciously barely notice (or not notice at all).
The natural role of the Taurus Moon is sponsorship—supporting promising initiatives (charity is more aligned with Taurus Jupiter). It can make an excellent secretary or assistant, invaluable during difficult periods in a company’s life when it must change its orientation, profile, or direction. The complex of the Taurus Moon is insecurity about buddhic support; its ordinary (often deeply repressed) anxieties include: Will I have enough talent, diligence, and other virtues to complete this or that specific endeavor? Are there sufficient funds for it, and what if there aren’t? Can I secure a loan, and if so, will I be able to repay it? The cardinal doubt of the Taurus Moon is the practical test of its values: Can it maintain them at the required level? Supporting others’ values is often far easier, and this is the primary direction for working through this aspect.
Moon in Gemini
Last night, I observed the Sun and Moon in the sky simultaneously and couldn’t decide: was this an inappropriate extravagance or a foolish overcaution? The Gemini Moon supports the process of mental modeling of causal difficulties and deadlocks—highly useful for commentators on events and those engaged in mathematical or other mental analyses of real processes, i.e., what is now called the scientific approach, reflection, and so on. It steers clear of empty chatter and unnecessary commentary, as well as jumping abruptly from one topic to another without any meaningful effect.
The Gemini Moon struggles to grasp that, beyond assistance in mental analysis, people often expect something else from it—such as lifting a suitcase or hearing a confession. While the Gemini Moon is capable of this, its primary focus lies in supporting ways of comprehending life’s challenges, and it fails to realize that this emphasis can entirely negate the sense of help, even when it was offered and provided.
The Gemini Moon itself subconsciously seeks help precisely in ways of understanding—it needs to find a new angle on a topic, shift its perspective on what is happening, and when it cannot, it suffers deeply, activating a characteristic complex of uncertainty about the correctness of its understanding of life’s difficulties and the methods of their mental analysis. Indeed, its analysis of its own problems is often flawed, yet its thoughts about others and situations are frequently precise and potentially fruitful. By focusing on external objects, it gradually gains confidence and clarity regarding itself.
Moon in Cancer
Truth differs from knowledge in that it cannot be misused. The ruler; and the main issue of the lunar sign here is that a person must aid indirectly—through supporting others or their own subconscious programs that do not directly relate to the one in need. This is especially acute in this case. Emotional reactions to events are generally mediated mentally, so our joys and sorrows reflect mental meditations—their turns, stops, and deadlocks—not the events themselves.
The Cancer Moon supports emotional perception of mental residues, and whether the person realizes it or not, the primary object of their concern lies in the realm of feelings—their own and others’. For them, assistance consists first and foremost in emotional comfort, alleviating blows and unpleasantness by seeking the best, most acceptable way to emotionally process events and messages—and, above all, the inadequacies of thought. In modern Western culture, with its sharp emphasis on the mental body, the natural lunar-Gemini care often falls short, and when it does, the question arises: what to do with unpleasant or, conversely, pleasant but insufficiently strong mental residues that sink into the astral body? The Cancer Moon weakens the negative and strengthens the positive, creating favorable conditions in the astral body for their germination.
The Cancer Moon is strong and acutely raises the question of working through this channel; otherwise, it will generate, amplify, and sustain a multitude of astral parasites that literally devour the channel and penetrate deeper into the astral body. Additionally, others often require not just general emotional support in processing mental contradictions and deadlocks; they may need other forms of assistance where emotions are entirely counterproductive (for example, in the Capricorn channel), and the lunar Cancer must learn the art of supporting others in the way that suits them. Only then does the Cancer Moon have a chance to overcome its complex of emotional vulnerability and the feeling of defenselessness against certain mental twists and turns—exactly which ones will be indicated by the Moon’s position in the house and its aspects.
Moon in Leo
The most likely path to go astray is to follow followers.Турбота левового Місяця дана оточуючим у безпосередньому відчутті, бо кожен акт турботи переживається нею емоційно, а потім переходить на ефірне тіло, висловлюючись, отже, і в безпосередніх відчуттях; це схоже на дії квочки, що збирає курчат під своє крило. Ситуації турботи викликають у левового Місяця деяке хвилювання, яке дозволяється енергетично: наприклад, досить демонстративним жестом — обійми, притискання до серця тощо; навіть у тих випадках, коли допомога з боку лев’яного Місяця йде зовсім іншими каналами, скажімо, Овна або Aquarius, їй важко (і не слід) утриматися від емоційно-енергетичного руху: її очі спалахують, а по тілу йде мимовільне збудження, що закінчується, як правило, виразним фізичним жестом. Одна з проблем левиного Місяця — зрозуміти, що головні проблеми багатьох людей лежать над ефірним тілом та його недостатньої чи неправильної підтримки астральним, і що, удосконалюючи і підтримуючи саме левині потоки, можна допомогти далеко ще не всім страждальцям. Звичайно, свідомо левовий Місяць так найчастіше і не вважає, але до подібного підсвідомого відчуття його схиляє комплекс ефірної слабкості, точніше, відчуття хронічної нестачі емоційної підтримки своїх ефірних медитацій: ніби їй не вистачає радості та азарту у спортивних іграх, хоча зовні цього ніяк не скажеш. Цій людині легше випробувати глибоке задоволення, гарно одягаючи своїх дітей, ніж самої себе — але для цього потрібно навчитися їм у подібних випадках не заздрити, а ефірно радіти разом із ними.
Місяць у Virgo
Намагаюся дивитись на сутність, але весь час натикаюсь на фізичне тіло. Концепція турботи у підсвідомості дев’ятого Місяця міцно прив’язана до фізичного плану, точніше, до ефірно підготовленого жесту чи переміщення. У пропрацьованому варіанті це може дати багато в чому ідеальну дружину, яка дбайливо проводжає чоловіка на роботу, містить у повному порядку будинок і дітей, чудову куховарку і т.д. — але небагато чоловіків виявляться здатними побачити і відчути за її суто фізичними діями турботу на вищих планах — наприклад, душевне розуміння та підтримку. Та й самому діву Місяцю важко звикнути до того, що іншим людям чисто фізична турбота може бути не така істотна, а головне — що її самої по собі часто недостатньо. Інша складність дев’ятого Місяця полягає в тому, що йому самому необхідний досить високий рівень фізичної турботи, частина якого він може взяти на себе, а частина — ні, і тут будь-які його прямі зусилля неефективні і навіть шкідливі. Тому їй потрібно встановити, і досить точно, яка частина роботи з облаштування та догляду за фізичним планом і тілом (а також тілами оточуючих) самою кармою призначена персонально їй, а яка — решті світу. Якщо ж діва Місяць починає займатися чужою роботою, у неї швидко закінчуються (ефірні, а потім і душевні) сили і вона (суб’єктивно, а найчастіше й об’єктивно) забруднює в хаосі та бруді. І ця загроза завжди ніби висить над нею, формуючи характерний (часто несвідомий) комплекс дев’ятого Місяця, який можна сформулювати так: «Мені не вистачає часу, сил і зовнішньої допомоги для того, щоб навести належну чистоту та порядок у своєму фізичному тілі та ділянці зовнішнього світу, де я живу і за який відповідаю».
Місяць у Libra
Слабка людина це та, на яку можна без толку витратити скільки завгодно сил.The greeting we first exchange with acquaintances upon meeting is a spell of sorts: “Hello.” The Libra Moon perfectly understands that health cannot be bought, as it largely results from active, balanced, and precise efforts primarily directed toward the physical body but aimed at the etheric: proper nutrition, systematic exercise, a regular lifestyle, and so on—and in all of this, she intuitively excels, becoming, with a certain diligence, a skilled specialist in health restoration, not only for individuals but also for groups or, say, the economy of a country. One of her drawbacks is the subconscious absolutization of the type of care inherent to her, which is connected, among other things, to the fact that the Libra Moon perceives any self-care largely through changes in her tone: adequate care invigorates her, as if she has just returned from a mountain resort, while inadequate care leaves her drained.
It is important for the Libra Moon to learn, first, to respect such physiological reactions, understanding their hidden meaning, and second, to consider the fact that others may not be structured like her and may have entirely different needs for support. The complexes of the Libra Moon are quite peculiar—these may include, for example, resentment toward fate (or a spouse) for insufficiently tasty or nourishing food, or for not spending enough time on vacation or at a resort. Additionally, for the lunar Cancer, proper motor skills are very important, and often, by paying insufficient attention to their motor skills and abilities, they become stiff and clumsy in movement, which greatly affects their health, also provoking subconscious complexes and psychological games in marriage, such as: “If not for you, I’d dance every day!”
Moon in Scorpio
One should live with a person in such a way that, upon parting, they sigh not only with relief. This position provides a very important type of emotional support that stems from the biological depths of the human being, and many problems arise from its lack or poor quality. The lunar Scorpio subconsciously believes that the primary means of supporting a person is to enhance their emotional security and deep astral potential, which is achieved first and foremost through bioenergetic inactivity. Unfortunately, in modern culture, the concept of “health” as a high bioenergetic potential is practically absent, at least outside narrow specialized fields like sports, and has been replaced by a vague notion of the absence of illness. However, “illness” is largely a mental and even buddhic phenomenon, not merely a pathological etheric-physical symptom, and the lunar Scorpio can do much to alleviate the latter and transform it into a full-fledged social (i.e., causal-mental-astral) illness.
Yet the main skill of the lunar Scorpio is not so much protecting a person from negative bioenergetic effects as transforming the smallest etheric joys into the foundation for lasting emotional balance, where, for example, a walk in the forest becomes a source of inexhaustible goodwill for at least a week. On the other hand, the lunar Scorpio, when poorly worked with or neglected by the individual, can create a rich but catastrophically poisoned astral soil, where any bioenergetic discomfort—from bumping an elbow (not literally, but seething with indignation) to accidentally stepping on someone’s toe—becomes a source of inexhaustible malice, and everyone around is to blame. Worse still, if you step on their callus, you might as well carry out the saints right away so as not to have to feel ashamed in front of them.
That said, it is not so difficult to at least temporarily soften the disposition of the lunar Scorpio—most often, their mood improves dramatically after a good night’s sleep (and a spontaneous awakening), a relaxing bath, or after some time (needed for digestion) following a delicious but not overly heavy meal. Meanwhile, the lunar Scorpio subconsciously believes that this approach can work for anyone, but here they are mistaken. Their complex is: someone treats them poorly (bioenergetically), and so they have no energy left for a good mood.
Moon in Sagittarius
If an artist lacks an inner world, they depict objective reality. In general, the Moon shows the type of audience, public, or supporting group. The Sagittarius Moon gladly listens to a concert of songs or, in another situation, enthusiastically joins in singing a hymn—whether it’s a school anthem, a workplace collective song, or a national anthem. The Sagittarius Moon understands assistance primarily as support for a certain mindset, considering properly conducted emotional meditation the main means for this. A self-respecting people’s tribune simply must have the Moon in Sagittarius or at least aspecting it; otherwise, access to the collective subconscious through fiery rhetoric at a rally will be difficult for them.
The Sagittarius Moon also has a flip side of the coin, turning them into a rather gloomy type of mentally embittered or sharply nihilistic person at their core. This happens when the channel is poorly conscious and worked through, and lunar energies predominantly nourish the negative fruits of emotional meditations, making the mind generally unpleasant, cold, and inclined, at best, toward biting satire, and at worst, toward outright vilification of everything they encounter. The instinct of the Sagittarius Moon tells them that helping people (and even organizations) involves fertilizing their mental soil by improving their mood, and it is very difficult for them to understand that they (people and organizations) may need entirely different types of support, sometimes unrelated to emotions or patterns of thought. On the other hand, any assistance is perceivedChange in his mindset or enhancement of mental potential, which the lunar Sagittarius constantly needs but cannot fully provide to himself. This is linked to his subconscious complex—doubt in his ability to mentally articulate emerging feelings, whether his own or others’. His thoughts seem to him insufficiently profound and authoritative, detached from the living emotional flesh of existence.
Moon in Capricorn
What is the sickness of my time? Neurosis of materialism with atheistic symptoms. This aspect gives, at best, an inwardly very businesslike person, and at worst—an absolutely insufferable bore and a chronic obstacle in the path of progress. The lunar Capricorn supports conclusions, that is, the fruits of mental meditations, helping them transform into a foundation for future concrete action—external or internal. For example, if a decision is made to travel, he begins to prepare for the journey—and this can be done in different ways. He might immediately pull out all necessary (and unnecessary) travel items and pile them in the middle of the room, forming a huge mound with which it is completely unclear what to do next (typical of an unprocessed square of the Moon). On the other hand, the lunar Capricorn can support mental meditation (discussing travel plans) until it becomes clear exactly what needs to be taken, and an orderly and fairly limited list of necessary items appears almost by itself, accompanied by special notes on what and where else needs to be obtained and how to arrange it (trines of the Moon in Capricorn to the Sun in Virgo).
The deficiency (even of a processed) aspect lies in the fact that the lunar Capricorn is too concrete in his concept of support and poorly understands what emotional or spiritual support entails. Naturally, in both, as any other person, he occasionally needs it, but it must come in a form comprehensible to him in a Capricorn manner—that is, as assistance in making concrete decisions. Here, his requests can be easily misinterpreted, and he himself, receiving, for example, emotional or etheric help, may simply not notice it. Gradually, his constructive support will be taken advantage of with pleasure by everyone around him. The same problem exists in other lunar signs: understanding that other people are sometimes structured entirely differently and require (and can offer) qualitatively different forms of assistance.
The complex of the lunar Capricorn is doubt in the sufficiency of his mental efforts for full support of the causal flow, or, more simply, insecurity about tomorrow, fear of weakness in unforeseen situations not thought through in advance.
Moon in Aquarius
Reader! Have you separated yourself from the surrounding world? The Aquarius channel itself serves to cultivate the buddhic soil based on completed causal narratives—for example, making existential conclusions about one’s values based on specific life experience. The Moon assists in this by creating a lush and abundant soil—the question is only of its quality.
The temptation of the Aquarian Moon lies in overly far-reaching “cheap” generalizations, where a minor fact is used to draw a serious, often worldview-based conclusion that clearly does not stand up to scrutiny—but buddhic values are existential precisely because they cannot be penetrated or moved by mental analysis. However, they can also be counterfeit, though this is usually realized by the person not immediately but only after they manifest in long and highly disharmonious causal chains.
Thus, the lunar Aquarius is highly prone to creating counterfeit values—more precisely, instead of forming a full-fledged buddhic soil, he cultivates barren rock on which only weeds grow luxuriantly.
The standard helping role of the lunar Aquarius is that of a mentor, a sage, a kind of Socrates from Plato’s “Dialogues,” who, through skillful questioning and guidance, prompts his protégés to draw correct general conclusions about the structure of the world and their place in it. At a high level of processing the aspect, this can mean a great deal—for example, the ability to accurately adjust and support value orientations. At the lowest level, it often sounds like demagoguery or, worse, mockery: “What is he doing? Instead of helping and supporting, he’s lecturing me on morals or engaging in empty chatter?!”
At the same time, the lunar Aquarius himself often needs precisely this kind of support—that is, he vitally requires assistance in correctly perceiving completed narratives and further adjusting his value system—but this does not mean he is ready to accept it, even if it is competent and correct. On the other hand, the support offered to him must always have a philosophical and generalized tone (“I’m fixing the electrical wiring, and by the way, I approve of your attitude toward household matters in general”).
The characteristic complex of the lunar Aquarius is the fear of insufficient reinforcement of his life positions and values by the causal flow; a feeling of the type: “No matter how hard I try, I cannot sufficiently approach my goal; my efforts are somehow always insufficient for realizing plans, developing virtues, and manifesting talents.”
Moon in Pisces
I found my place in life only after being cast onto the trash heap. The natural form of support needed by lunar Pisces and given by them is purely mystical, though they do not immediately realize this. The essence of the aspect is direct support of the mission, or more precisely, the fertilization of the atmic soil based on soul experiences producing meta-values—that is, subtle conclusions about the nature of one’s value orientations and their necessary dynamics.
Most often, meta-values are created with difficulty and are realized slowly and still far from completely, so the support of lunar Pisces is perceived as purely spiritual. The person feels somewhat lighter in general existence; life acquires greater overall meaning and coherence, and sometimes is partially filled with inexpressible light in which vague outlines of the global emerge. All of this, in our essentially atheistic-voluntarist time, is valued very little, if at all noticed, and lunar Pisces themselves often do not pay much serious attention to the spiritual aspect of their help to others—though they suffer, not quite understanding why, if this help is perceived too concretely and mundanely.
In turn, those around them, not quite understanding what is happening, may occasionally complain about lunar Pisces for their mystical-spiritual tinge and the vague style of their help—but there is nothing to be done about it: even simply offering a hand or accepting a cup, the lunar Pisces will do so with an inexpressible spiritual quality.
Her subconscious complex, or more correctly in this case, hidden sorrow and melancholy, lies in the insufficient support of her religious feeling or sense of mission through the movement of her values, virtues, and main personal life achievements: everything that the lunar Pisces has here is not enough for her to see herself at the feet of God, as David did in the cave, praying: “I cried out with my voice to the Lord; with my voice to the Lord I made my supplication. I poured out my complaint before Him; I declared my trouble before Him. When my spirit was overwhelmed within me, You knew my path. In the way in which I walk they have hidden a snare for me. Look on my right hand and see, for there is no one who acknowledges me; refuge has failed me; no one cares for my soul. I cried out to You, O Lord: I said, ‘You are my refuge, my portion in the land of the living.'” (Psalm 141:1-7)
Chapter 3
MERCURY
Manipura phase of the evolution of the energy principle. Rules Gemini and Virgo.
Key words: structuring; ordering; law.
“And God made the firmament, and divided the water which was under the firmament from the water which was above the firmament: and it was so.” (Genesis 1:7)
Thus, the object is created, and its existence is supported; it would seem that the solar and lunar energies together are quite sufficient for existence. What else is needed?Practice shows that any real object consists of quite clearly noticeable elements—noticeable both in appearance and in functions; moreover, when creating a more or less complex object or system, it also becomes necessary to anticipate a certain structure for it, i.e., a subdivision into parts and a certain scheme of interaction between these parts. The first impression of one or another energy is given by situations where it is lacking, and as far as Mercury is concerned, there is no need to look far for examples. Order! How many people (and organizations) are there in the world for whom this word sounds like an unattainable dream and an unreachable ideal? However, few take the energy of structuring seriously as an independent and necessary force to counter chaotic forces. Public consciousness tends to believe that order should sometimes be established, and then it will maintain itself for at least some time, after which the specified operation must be repeated: replace a corrupt government, imprison thieves, expel parasites beyond a hundred kilometers (or further), and reprimand officials for moral damage worth a few rubles. Meanwhile, the concept of order itself—or, to put it more scientifically, structure—is much more complex than the classifications or hierarchies usually associated with it, though even these are often far from simple in practice rather than in theory.
Usually, when speaking of order, people mean adherence to a certain law that governs a part of reality; the law itself is conceived as existing in a more subtle reality, generalizing the given one. Thus, the relationship between the law and the reality it governs is largely similar to the relationship between a model and the original, and any person professionally engaged in modeling (and in a broad sense, this encompasses nearly all science and a significant part of technology) knows that these relationships are ambiguous and problematic.
In the traditional “scientific” (or “corpuscular”) paradigm, there are two opposing and incompatible activities: the first is the search, or “discovery,” of already existing “objective” laws in nature, the result of which is the revelation of a previously hidden but nonetheless existing order of things; the second involves the volitional (independent) establishment of a certain law and bringing reality into conformity with it, as is done in modern states: the legislative branch (parliament) enacts laws, while the executive branch (the president and council of ministers) enforces them or ensures their enforcement.
Conversely, in the modern holographic, or “wave,” paradigm, the distinction between these activities—i.e., the discovery of “objectively” existing laws and the independent establishment of laws where possible (for example, adopting the statutes of an organization or setting priorities for household purchases)—becomes less significant, blurred, and sometimes disappears altogether. This is the process about which, primarily on the atmic plane, the Russian philosopher Nikolai Berdyaev spoke at the beginning of the 20th century: the co-creation of man and God, each of whom is necessary to the other. If we consider an important part of Divine activity to be the creation of laws that man gradually discovers, then the holographic paradigm also requires the reverse influence of the scientist (and indeed of the entire era) on the laws he discovers, in which his own unique individuality is reflected.
The fact that the individuality of the scientist (or thinker) influences the external forms in which he expresses the laws he discovers is obvious; however, in reality, his influence on them is apparently much deeper. Yet certain circumstances—both of a fundamental and psychological nature—prevent this from being seen, whether by the discoverer himself or by grateful humanity. The author will address this in more detail later, but for now, it should be noted that laws exist not only in the exact sciences but also in other fields, including non-scientific and anti-scientific activities, and they are not always discovered and formulated in the manner presented in school geometry textbooks. There are also discoveries that are recognized and formulated as such much later than their initial assimilation, and new laws are indirectly demonstrated by their discoverers through any specific activity that proves to be extraordinarily effective, so much so that even distant imitations of the original model achieve great success.
Thus, there are writers for readers and writers (especially poets) for writers, and the latter category often engages in discovering new styles of writing with their own, quite definite but usually poorly articulated laws, which can only be demonstrated indirectly—namely, by creating a sufficiently large body of texts governed by these laws and capable of expressing what cannot be conveyed through known means.
What circumstances prevent the discoverer from realizing the extent of his personal influence on the world in general and on the law he discovers in particular? The first and most subjectively significant of these is that any person intensely involved in a serious endeavor and caught in a tense information-energy flow involuntarily—whether instinctively or consciously—attempts to directly connect to the atmic body and plane. When such a connection occurs in the form of a miracle (either causal or of the second order—a direct transmission from the atmic body to the mental), he experiences a sense of Divine participation, hears the rustling of angelic wings, the voice of the daimon, the neighing of Pegasus—in any case, he gains an unconditional sense of involvement in his thoughts, deeds, and creativity as a whole with a higher entity that objectively exists and is independent of him.
In our time, one might speak not of muses but of the energy of archetypes, the collective unconscious, the Cosmic Mind, the hierarchs of Shambhala, or, in the extreme case, elder brothers from flying saucers. However, regardless of the terminology, modern human self-perception is such that direct atmic support—without which no great endeavor is possible—is generally perceived as an external force independent of his will, which undoubtedly instills humility in the creator but in many cases and relationships significantly distances him from understanding the nature of this unexpected assistance.
The second reason why the discoverer of a natural law seems to believe that maintaining the law does not depend on him is closely tied to the first and lies in the much greater coherence of the individual atmic body and plane as a whole compared, for example, to the mental plane. This coherence leads to the following: if the discovery of a law or the creation of a new structure is a significant moment in a person’s mission (and without this, i.e., without atmic sanction, no serious discovery is possible), then it imperceptibly permeates the entire atmic body and, consequently, the buddhic and causal planes, which are traditionally considered quite chaotic.
And here it suddenly turns out that the very circumstances that seem random—often contrary to the person’s conscious will—are arranged in such a way that the discovery literally falls into his hands—of course, without direct Providence’s intervention, the matter would not have been resolved. Furthermore, the individual atmic body is much more closely connected to the surrounding atmic plane than, say, the causal body is to the causal plane. Therefore, people with a narrowly focused mission often feel that the world is solely concerned with them and is actually preoccupied with nothing else (though it clumsily pretends otherwise), either wholeheartedly supporting them or desperately resisting them. This resistance is often perceived by the person as personal, and it becomes clear that I alone would have been crushed and driven from the world if not for the powerful support of the angelic host, which provides strength, knowledge, methods, skills, and an understanding of who I am in comparison to them.
The third reason for underestimating the role of individuality in the discovery of “objective” laws by both the individual and society lies in the generally accepted but unjustifiably sharp emphasis on the very concept of “objectivity” in relation to the cognition of laws and structures.If I am so fortunate as to have discovered an objective law of nature, then I may, of course, rejoice and even take pride in it, but what does my personal growth, weight, or faith have to do with it? An objective law is objective precisely because it makes no difference who discovers or uses it—it is indifferent to all. What then would happen if a person could somehow neutralize the influence of collective subconsciousness, using countless methods—from the simplest to the most sophisticated—to erase all distinctions between individuals? The world that opens before the eyes of such an individual, quickly labeled a “subjective idealist,” may not be as universally logical or universally significant, yet it is far more diverse—and, most importantly, comprehensible and manageable.
If one adheres to universally objective, human-wide positions, nothing remains but to patiently await the moment when the laws of the world are known to such an extent that my private external and internal life becomes a clear and evident consequence of the universal truths uncovered by the giants of thought and spirit. Alas! One might wait in vain and die in unconscious ignorance, burdened by unrepentant sin. But if one adopts the position—even unconsciously—that a person not only fulfills the laws of being but also, to no lesser degree, creates them, or at least enters into a tangible legislative co-creation with the subtle world, then one quickly receives feedback—that is, enters a reality that is, to a significant extent, of one’s own making.
In this process, a number of circumstances emerge that reveal both the limits of lawmaking and the paths to their expansion. A law is easier to implement if it does not contradict existing ones, and the less rigid the structures it imposes on reality, the less resistance it encounters. The most difficult task is to introduce, uphold, and discover laws in areas where rigid antagonistic egregores clash—there, the individual who takes legislative initiative risks, as it were, being caught in crossfire without cause (though, of course, they are guilty—of inattention and irresponsibility toward the domains of their own lawmaking).
The higher a person’s Mercurial energy, the greater the domains of the subtle world over which the sphere of influence of the laws extends—domains they are, by the way, capable of comprehending. At a certain level, they may even influence large social egregores, altering their structure, evolutionary level, and modes of interaction with people. Thus, in subjective reality, a person largely defines and establishes its laws, which may differ significantly from those governing the subjective realities of others or the “objective” laws that apply to large collectives.
The notion that objective laws operate uniformly for all people is superficial: as they refract through subjective realities, they give rise to entirely different subjective laws with which a person actually interacts. Hence, in subjective reality, the distinction between laws that objectively exist—worthy of reverent discovery and strict obedience—and those created by volition, which a person (or collective) may construct as they wish, becomes blurred.
The most consistent view, it seems to the author, is that the discovery and creation of laws in subjective reality are essentially the same process of human evolutionary development. Some structures in life are understood and convenient, others are misunderstood yet convenient, some are understood but inconvenient, and finally, some are both misunderstood and inconvenient. It is with the last two categories that a person attempts to grapple—to understand and alter them in some way.
The difficulty, even impossibility, of many undertakings often stems from their contradiction of existing laws of subjective reality—laws that, though not always visible, are nonetheless felt indirectly. In such cases, a person receives an impulse toward transformation or, at least, closer examination of these structures and the laws behind them—Mercury’s energy is activated.
* * *
Solar energy speaks to the object: “to be,” separating it from the surrounding world and thus opposing it. Lunar energy ensures the object’s successful existence, while Mercurial energy endows it with structure, orders it, and subjects it to certain laws. Naturally, this structuring and these laws immediately manifest in the external world, which responds to the object and interacts with it as if it, too, possessed a similar structure and were governed by akin laws. Yet all this does not become immediately apparent: laws and structures do not hasten to reveal their presence; instead, they are gradually uncovered through indirect signs. As a person deciphers their meaning, they not only understand the nature of structural constraints and laws but also substantially modify them.
In seeking truth, a person uncovers and develops it, thereby entering the evolutionary process. Is it surprising, then, that the path to it is strewn with obstacles and dead ends?
* * *
When speaking of laws and structures, one must always bear in mind their limited nature. Every rule has exceptions—more precisely, there is a domain where it applies, at its boundary it becomes questionable, and beyond it, it is invalid or meaningless. The same holds for structures: from one perspective, they are highly significant; from another, less so; and from a third, they seem almost nonexistent. The Philippine surgery views Western medicine thus, and dissenters of all kinds regard rigid social structures that dominate the majority of citizens.
Another example is the structure of the organism discussed in these books—with its seven bodies and twelve channels of connection between them. To one person, it may seem convenient and effective; they will adopt it permanently, and with time it will become entirely real for them. Another may use it occasionally, while a third will find it unsuitable—too rigid (or, conversely, amorphous and vague)—and thus exclude it from their inner world, where it will remain illusory.
Law and structure function like the skeleton of a physical body: on one hand, they restrict its movements; on the other, they provide a foundational level of existence so that it does not disintegrate and remains capable of basic motion. Without structure, chaos reigns and forces scatter; once structure appears, it first aids and then begins to hinder development—also a problem if one idealizes the swiftest, most direct path to a goal. Yet evolutionary development is anything but linear, and every achieved goal is largely devalued by the next. Though difficult to accept, this must be remembered.
* * *
Structures characteristic of different subtle bodies vary in type. This topic remains largely unexplored, though the author considers it highly relevant. Therefore, he will share some reflections on it, without, however, claiming to fully elucidate it.
Atmanic structures possess a high degree of coherence and abstraction that natural (and artificial) languages are ill-equipped to convey. All attempts by mystics to describe their impressions of ascending to the atmanic body encounter the inadequacy of ordinary words, concepts, and images.One of the main atmanic sensations is the unity and commonality of human fate and the world, the unity of space and time, the closeness of objects and phenomena that seem infinitely distant from it. A favorite Eastern image illustrating the atmanic plane of the relationship between man and the world (God) is the wave in the ocean… The structures and laws of an object are closely connected with the symbolic system through which they are described. For the atmanic plane, symbols that are difficult to semantically dissect are characteristic. Typical examples include the ancient Chinese division of the world into mutually permeating feminine and masculine principles, yin and yang, and the single Christian Trinity in three hypostases. When a person seeks to denote the atmanic plane in language, they do so with sacred awe, speaking words as if capitalized: Loyalty, Service, Goodness, Truth, etc., and combining them into phrases is very difficult—any concretization of meaning lowers the vibration to the buddhic, causal, or even mental plane.
Atmanic objects are characterized by abstraction, totality, and universality—each can be applied to any value sphere, simultaneously being both a part of the world and a certain perspective on the world as a whole, as well as its symbolic reflection. Moreover, each atmanic object (and the relationships between objects) is unique—there are no others like it. This is why a universal creed can never serve as a key to the atmanic plane, i.e., to direct communication with God; for this, additional personal efforts are required, the nature of which can only be discovered by the individual themselves. The same applies to the search for an ideal or the main direction of one’s life path.
In general, there are many known atmanic structures: each religion, in its esoteric part, creates a certain atmanic language, and religious philosophies attempt to do the same, but these languages are poorly transmitted through the mental plane (particularly through books, which are heavily inclined toward it) and subsequently lose their power. Furthermore, the atmanic plane itself changes over time (more accurately, the perception of it by people changes), and once-effective languages grow outdated or at least require significant renewal and reinterpretation. Now, on the threshold of the Aquarius era, an intensive restructuring is taking place both in the atmanic plane and in its structures and laws, and this field of knowledge eagerly awaits its researchers.
Buddhic structures provide a much lower level of coherence to the corresponding body and plane than atmanic ones, so even in a person (or a company, state), there arises a temptation to completely separate one buddhic object from another, for example, to form a value system in parts without considering their interconnections. In general, the focal point in the buddhic body is more frequently glimpsed and lingers there longer than in the atmanic plane, and the natural language is much better suited for describing buddhic objects than atmanic ones. Thus, the former often emerge from the depths of the subconscious, which cannot be said of the latter. Virtues, vices, talents, ingrained habits and character traits, fundamental values, and life positions are quite amenable to verbal expression, but the principles of their interconnection, mutual influence, and mutual constraints remain an almost unexplored field of knowledge at this time.
The keys to the buddhic body, according to palmists, lie in the lines of the hands; at least, it is striking that books on palmistry are written almost exclusively in buddhic terms (descending to the causal level and predicting specific events requires special training and is accessible only to a few adepts). It is quite possible that information about atmanic structures is encoded in the iris of the eye, but it will not be deciphered until a language for their description is created.
If the structure of the atmanic body can be compared to a single crystal, then the buddhic structure resembles a fir tree, whose trunk symbolizes the atmanic ideal, the branches represent the main values, and the smaller twigs and needles represent secondary and tertiary ones. Values are characterized by partial subordination to one another in some cases (for example, a given program may be dominant), while in others, they are quantitatively and often qualitatively incomparable, yet partially interdependent—so that, for instance, eliminating one of them significantly alters the balance of all the others.
Causal structures are much freer; they can be compared to a multicolored mosaic, where the connections between individual events (pieces of the mosaic) exist both along the general lines of their joining and through more complex relationships, such as color shades that symbolize buddhic programs. The vision of the causal plane begins with a person dividing their life into events—first external life, much later internal life. Details corresponding to the buddhic plane also do not become visible immediately—first the main colors, then their shades and combinations. Often, a person sees not the entire continuous pattern of the mosaic but only individual and quite distant pieces of it, which creates a sense of control over the causal flow. Conversely, a destined vision leads to seeing all adjacent pieces, and if they are tightly arranged, it evokes an illusion of fatalism, i.e., an inability to influence the events occurring in one’s life.
In general, it must be said that the density and convenience of a person’s causal flow largely depend on their perspective on events and their understanding of the laws governing their personal causal body. Here, the expenditure of Mercurial energy is quickly repaid, and the effect is visible, as they say, to the naked eye.
Mental structures are the consequences of the laws (conscious or unconscious) of thinking (conscious or unconscious). To what extent a person is free to choose the laws of their thinking is a very complex question, especially considering thatOnly the surface layer of mental meditations is realized, and how they proceed in the subconscious remains a profound mystery. The image closest to the author of these lines is tiny sticks, circles, and triangles flying in space, connecting here and there into bizarre forms, like snowflakes in a winter storm. A person can try to combine them, but will the structure hold, and will it resemble what was intended in any way?—that is still a question.
Astral structures are determined by the laws of our emotional experiences—here, the author recalls a complex system of moving connected vessels in which many colored liquids flow under pressure, sometimes partially mixing with one another. Etheric structures are governed by the laws of the etheric body, which in many ways resembles the physical (at least, one can speak of etheric bones, heart, etc.), but is far more interconnected, at least in terms of energy exchange: for example, a disturbance in the etheric shell in one place, if no special measures are taken, leads to general weakness (this applies to the astral body).
The etheric body can also be visualized as a system of connected vessels with flexible walls resembling physical organs, and the flowing liquids as various forms of biological energy. Physical structures are well known to physicians. On the other hand, the skeleton, muscular and ligamentous systems, and internal organs—these are the representations of modern science, which is still far from a complete and definitive way of structuring the physical body; however, the author will not dwell on this, as in his view, anatomy is a science of the future, not the past.
—
When speaking of Mercurial energy, one must mention its typical parasites. The Relentless Researcher is engaged in seeking unknown patterns, laws, and structures in empirical material, yet remains confined within a narrow paradigm that excludes the possibility of their discovery. Sometimes, his narrow views and limited language hinder him; sometimes, conscious or unconscious a priori assumptions fundamentally block success. In modern science, the Relentless Researcher is provided with an unparalleled tool—the theory of probability and mathematical statistics, whose creation—and above all, their constant misuse—was undoubtedly inspired by the devil himself. A characteristic result of the Relentless Researcher’s efforts is a surrogate of truth—an object resembling an apple but tasting like pure cotton, even if the problem itself is framed with great interest.
Complex explanations that explain nothing are the scourge of modernity, which has pinned all its hopes on mental—and especially mathematical—models. One should not think that the Relentless Researcher is simply a failure. In reality, the laws and structures ready to manifest in the subtle plane summon and provide Mercurial energy to those who are meant to shape them into forms accessible and comprehensible to society. The Relentless Researcher, however, wastes this energy in vain, not only “blocking” simple and convenient laws that could effectively solve many pressing problems but also obstructing the ordering and evolution of the subtle world.
The Stern Chief expends the Mercurial energy allotted to him in creating primitive laws and rigid structures that correspond to them, thereby barbarically distorting and destroying the reality under his control. The main idea of the Stern Chief is that he “knows how it should be” and believes he can demonstrate this to everyone. In reality, however, the result is usually not what he intended, as the laws he imposes on reality often sharply contradict those already present, causing its evolutionary level to plummet. This is expressed, for example, in the fact that he must constantly intensify repression for disobedience—but even this does little to help.
If the Stern Chief has a strong Mercurial involvement from the egregore, he may impose his order despite resistance from reality, trampling it underfoot. However, he or his followers will later have to deal with a system that has significantly lowered its evolutionary level—or at least is highly prone to such a decline. The parasitism of the Stern Chief manifests in the profanation of the Mercurial flow—its higher vibrations, necessary for the system to function, do not reach it but are consumed personally by the Chief and the rigid egregore behind him.
One should not think that this scenario applies only in social situations—the same often happens within a person’s inner world when they immediately try to impose order in some area of their life without first understanding what laws and structures—even if implicit—already exist there.
The Nimble Organizer, in his activities, resembles the Relentless Researcher in some ways but is engaged in different projects. If the Researcher is summoned by a law that seeks to manifest, the Organizer is drawn by the scent of a materializing structure—or rather, by the sensation of the Mercurial energy flow that creates a new structure. Hearing such a source, the Nimble Organizer instantly rushes to it and asks, “Tell me, don’t you need a supervisor? Sober and well-connected?”—and if he is lucky, he positions himself to control the energy flow, first and foremost arranging a branch of it to flow into his own pocket.
What exactly he organizes, what structures he creates, for whom they ultimately prove convenient, and what becomes of the Nimble Organizer himself—readers can imagine based on their own experience.
The Bureaucrat is likely the most recognizable type of Mercurial parasite, characteristic of systems governed by rigid laws and structures. The Bureaucrat’s role is to enforce rigid law in reality, often poorlyadapted, it imposes on it structures that are harmful to it and feeds both on the energy of its mercurial flow and the energy of decay of the structures it destroys. The difference between the Bureaucrat and the Nimble Organizer is fundamental: the role of the first lacks any creative principle; it appears as a parasite in relation to the very structure of which it is a part and is vitally interested in its preservation, protecting it from changes both from above (from the authorities) and from below (attempts at resistance from the environment).
The Trespasser of Possessions is a mercurial parasite, in a certain sense the opposite of the Bureaucrat. Its specialization is feeding on mercurial energy that organizes another’s life. They come in two types—soft and hard; the first category can be called Leeches, the second—Wreckers. A Leech tries to attach itself to your mercurial channel and use its energy for personal gain, but not too much at odds with your plans; its actions go under the slogan: “Is it really that hard for you to do it at the same time…?” For example, you say that during your lunch break you plan to go out for cigarettes, and a Leech colleague casually chimes in: “While you’re at it, drop by the little shop across the street and buy me half a kilo of oil, two dozen eggs.” In the same style, requests can sound like a ride in the car (what’s the big deal—a detour of twenty kilometers?), taking someone along for the weekend (“I won’t be in the way at all”), and so on.
The Wrecker behaves entirely differently. Its favorite trick is to drop by unannounced in the middle of your work or even during your busiest hours to impose itself and force you to entertain it or urgently solve its problems, completely ignoring your affairs and rhythm of life. It seems to enjoy your confusion—and indeed, by breaking your mercurial support channel, it quickly attaches itself to it and, after some time, satisfied, leaves behind ruins in place of your schedule.
Once again, the author emphasizes that Trespassers of Possessions are by no means only external figures: in the inner world, they are represented no less vividly.
***
In a paired union, mercurial energy organizes the relationship between partners and often—subjectively—fills it with meaning. In interpersonal relationships, there are countless unwritten rules, laws, and agreements; adhering to them allows partners to work constructively even under the most difficult conditions, while violating these rules by even one participant has a destructive effect on the best relationships. Such effects are especially pronounced in a paired union where a strong Mercury combines with a weak Sun and Moon: here, neither decisive assumption of responsibility and obligations by one partner nor devoted care for each other will be sufficient for the normal life of the couple. Frictions and misunderstandings will not disappear until the partners clarify their mutual relations and obligations to the paired egregore and the outside world.
Such a pair, especially a married one, will spend a lot of time and energy resolving relationships, and it will be completely incomprehensible to them how others manage to agree quickly and effectively, or even, it seems, without coordinating their views, thoughts, and actions, live quite harmoniously together.
It should not be thought that the main and most natural way to reconcile in a paired union is an adequate distribution of duties. To some extent, this is true for a pair with Mercury in Capricorn; however, Mercury in Cancer will demand emotional reconciliation, especially in light of reactions to external events.
What does this look like in practice? Let the reader not be surprised, but the paired egregore can also feel upset, and if an unpleasant event or conversation occurs in the couple, a heavy emotional charge arises “in the air,” which one of them must take upon themselves and “live through.” If a Cancerian Mercury is poorly worked out, both partners experience it, amplifying each other’s negative emotions or, conversely, shifting the unpleasantness onto the other (the result is usually an emotional conflict); but if Mercury is well worked out, the one who can more easily endure the experience takes it upon themselves, and the other partially helps or experiences it for other reasons.
In the family horoscope, the position of Mercury will indicate the areas where the laws of this mini-collective manifest most vividly, but where, at the same time, maximum effort must be made to reveal and adhere to them. In cases where this is insufficient, Mercury points to ways of creating homemade orders, structures, and customs. In a family with a weak Mercury, efforts to impose order are probably not made at all; however, this problem seems not to exist—yet when it does arise, even acutely, it is usually resolved on its own. At least, this is how it appears to outsiders, and most often to the family members themselves—but of course, they must still expend some effort to bring order and fight chaos, and to some extent listen to the laws of their family egregore, even if these laws are not too strict or specific.
A peculiar and traditionally condemned spectacle is presented by families with a weak Moon and a strong Mercury—here, with weak parental care for children and each other, strict discipline, a rigid daily routine, and a clear division of duties can appear. The horoscope itself does not determine the quality of the family or its evolutionary level; in this case, it is important to understand that strict adherence to certain laws imposed by the family egregore is a vital necessity for the family. Here, it is crucial to understand which part of the family’s mercurial energy goes into comprehending these laws, which into their correction and adaptation to specific conditions, and which into their implementation.
A great help in solving problems of creating and maintaining order in the family can be provided by a member whose Sun, Mercury, or Mars is in aspect to the family’s Mercury. For example, if in a family with a strong Mercury a child is born whose Sun is in aspect to it, one can be sure that this child will take the most active part in creating the organizing structures and orders of family life, and its influence will become noticeable immediately after birth (sometimes it manifests even during pregnancy).
In the horoscope of a state, Mercury will show the ways and means of bringing order to all spheres of its competence (and incompetence). What may be even more important, the position of Mercury will indicate the spheres and circumstances where and when the subtle laws of the state and, to some extent, the ethnic egregore manifest themselves—those that are already ripe for embodiment in the decisions of parliaments, boards, and individual statesmen.
For those who like to rely on foreign experience, it is very useful to compare the horoscope of their own state (family) with the horoscope of the chosen model: the impossibility of transferring foreign structures sometimes becomes obvious at first glance from the position of Mercury in the two charts. For example, a strong Mercury in this sign promises (especially when well-aspected) an effective and respected judicial system in society, one that both the government and the population can rely on; conversely, a weak Mercury in an air sign, especially in aspect to a strong Moon, will produce a state where prosperity, well-being, and “the spirit of the people” are valued significantly higher than “order,” which the population understands quite abstractly and is left to the competence of intellectuals (for example, lawyers).
The position of Mercury in a sign will determine the sphere where the laws of the state egregore manifest most clearly; and usually, these spheres are under special attention of the legislative and executive authorities, even if they cannot always explain why they are so concerned about order in the minds of citizens in connection with current events (Mercury in Gemini), in the ideological (Mercury in Aries) or religious (Mercury in Pisces) spheres.Mercury will largely determine the economic policy of a state — for example, with Mercury in Taurus, the structural emphasis will be on improving the tax system and investments; in Capricorn, on enhancing planning systems; in Sagittarius and Libra, on increasing labor productivity; in Virgo, on reducing material costs. In a company’s horoscope, Mercury will reveal the main emphasis of its egregore’s will, which organizes the will, as well as the primary direction of efforts needed to ensure the company’s structure and its relationships with the external world are sufficiently effective.
Of course, Mercury in Leo is excellent for a hairdressing establishment, Mercury in Aquarius for a high-level government consulting center or a scientific-experimental department, and Mercury in Capricorn for a translation bureau. However, it would be a mistake to definitively tie Mercury’s position in a sign to the company’s line of business: it reflects more intimate, so to speak, circumstances. Mercury’s placement in a sign will manifest in the record-keeping system adopted by the company, the names of departments, the unspoken principles for appointing their heads, and even the methods of selecting clients and structuring interactions with them.
For example, in a company with Mercury in Scorpio, an employee who can raise the emotional tone of the company or its leading administrators through their work and overall behavior on the etheric-physical plane has a chance for advancement — an ill-fitting suit or overly theatrical gesture could cost them their career, just as an inappropriate joke would with Mercury in this sign. Meanwhile, in a company with Mercury in Aries, no one will criticize you for scaring off a needed client by wearing an overly bright sweater or shoes that don’t match your pants — what matters is that the employee internalizes the company’s ideals and can convey its core goals to the surrounding world. Under this energy, everything falls into place effortlessly, and clients will flock to make deals without further persuasion.
In a company with Mercury in Virgo, the director may occasionally resolve a major conflict by rearranging furniture in their office or clearing debris from the factory yard, while Mercury in Pisces demands a certain order of repentance, sometimes transforming a report into a true mystery. In the horoscope of a book, Mercury will define the structure of the narrative; for instance, a strong Mercury will make it distinctly perceptible, though not necessarily overtly expressed. Conversely, a weak Mercury will produce a style of presentation where the reader is never entirely sure how a given passage relates to the current episode or another part of the book. However, the key point is the invisible and inexpressible law (or subtle structure) that manifests through the material of the book and is expressed in a certain internal rhythm of the novel, story, or collection of stories, which shifts in a particular way from chapter to chapter and from section to section. This rhythm is revealed in the phonetic sound of the text and the stylistics of individual episodes — it manifests in patterns of the appearance and disappearance of characters, their pairings and group encounters, and changes in scenery.
Mercury’s position in a sign will determine the forms and circumstances in which the structures organizing the work are most vividly expressed. For example, with Mercury in Taurus, the text’s structure will be most clearly revealed in its division along major lines, which are likely to be distinctly outlined and separated — say, the fates of the main characters in a story. With Mercury in Gemini, on the other hand, the primary structural elements will be thoughts, or rather interpretations of events, and the characters and the narrative as a whole will be subordinate to a clearly formulated plot — many detective stories are examples of this. Mercury in Cancer is good for organizing love lyrics, while in Sagittarius, it is suited for epic poems:
“Is it not time, brothers, to begin
To speak in ancient tongue
Of Igor’s campaign,
To tell of the deeds of the valiant prince?..”
Now let us examine the levels of manifestation of Mercurial energy.
