Avesalom Podvodny Part 3. PLANETS Introduction
In the first two parts of “Kabbalistic Astrology” (the books “Subtle Bodies” and “Zodiac Signs”), the author described the general structure of the human subtle organism as a set of seven subtle bodies and twelve main (zodiacal) communication channels. This nineteen-fold structure is the same in all people; individual differences and, in fact, Kabbalistic astrology begin with the consideration of the planets, which symbolize in the horoscope the energetic principles. The most consistent point of view (accepted, for example, in Indian philosophy) is that energy, in its essence, is one, and what we perceive as different energetic principles is actually nothing more than its various manifestations. On the other hand, the planets in the natal horoscope are in quite specific positions (signs, houses), symbolizing thereby a unique distribution of types of this universal energy inherent in this person and only in him, and, moreover, the impossibility in this life to completely change one form of energy into another. This is not at all identical to fatalism: there are numerous opportunities for processing planetary energetic principles, their partial sublimation, transmutation, etc., but still, having been born a solar Aries, a person dies as one, no matter how his external and internal life circumstances unfolded. Important events, such as changing jobs, marriage, moving to another country, changing names or religious dedication, of course, leave a mark on further fate, but none of life’s turning points compares to physical birth, which opens the mission, so all maps of significant events throughout life should be considered only as an accentuation of the natal horoscope, but never in themselves, as the beginning of a new life.
When creating or using an astrological system, the astrologer must be aware of whether it is complete or incomplete in terms of the energetic principles presented in it, i.e., understand whether they collectively exhaust all possible types of energies or not. In general, incomplete astrological systems have no less declarative existence (and use) than complete ones, and in recent centuries, after the discovery of trans-Saturnian planets, incomplete systems have gained the widest spread, which found direct expression in the expectation of astronomical discoveries of Vulcan, Proserpina, etc. — and until these presumably existing planets are discovered with a telescope and their orbits are clarified, the corresponding energetic principles are not reflected in horoscopes and, therefore, the latter are energetically incomplete. The same can be said about asteroids, fixed stars, and “fictitious” planets: the Moon’s Nodes and planetary nodes, the Black and White Moon (apogee and perigee of the lunar orbit), etc. — all of them have some astrological meaning, but it is clarified only within the framework of a particular astrological system, complete or incomplete.
The question of the requirements for incomplete astrological systems is quite complex: it is obvious that they cannot be created absolutely arbitrarily, just as it is impossible to arbitrarily add additional objects to the set of planets, nodes, asteroids, etc., but this topic goes beyond the scope of this book — in particular, because the author in this case presents and, to the best of his ability, describes a complete system of energetic principles corresponding to the septenary of visible planets — these are the Sun, the Moon, Mercury, Venus, Mars, Jupiter, and Saturn. Thus, in Kabbalistic astrology, there are seven main types of energy, and any vibration is created by their combination. These types are sequential phases of the evolution of the general energetic principle: the Sun corresponds to the Muladhara phase of its evolution, the Moon to the Svadhishthana, Mercury to the Manipura, Venus to the Anahata, Mars to the Vishuddha, Jupiter to the Ajna, and Saturn to the Sahasrara. Of course, in the horoscopes of a person, family, state, organization, or book, these phases manifest themselves differently, and the author will pay some attention to the corresponding differences, but the main object of consideration will be the natal chart of a person.
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The specific contribution of astrology to the study of the individual anatomy of the subtle organism is also revealed in the concept of astrological rulership of a planet. Each of the seven planets rules one or two zodiac signs: the Sun rules Leo, the Moon rules Cancer, Mercury rules Gemini and Virgo, Venus rules Taurus and Libra, Mars rules Aries and Scorpio, Jupiter rules Sagittarius and Pisces, Saturn rules Capricorn and Aquarius, and this rulership in a specific horoscope gives, in addition to the zodiacal ones, twelve more direct channels connecting different subtle bodies. For example, if in the natal chart the Sun is in Gemini, then Leo, ruled by the Sun, experiences the Gemini influence, which can be imagined as follows: the Gemini channel, going from the causal body to the mental one, has a branch that flows into the Leo channel, and thus the etheric body experiences a direct influence on a person’s health, and much more strongly than in other people, especially if the Sun is afflicted. However, working out the solar principle, the Leo channel, and developing the etheric body will give this person an absolutely esoteric ability to solve their business problems through special gymnastics or diet, as well as the ability to almost physiologically rejoice and grieve over their successes and disappointments (the author, as an astrologer, does not give this ability).
If a planet is in the sign it rules (for example, the Sun in Leo or Mercury in Gemini), then no additional channel is formed in the organism, but the corresponding zodiacal channel gains special strength, and therefore the person should pay special attention to it.
Chapter 1 THE SUN
Muladhara phase of the evolution of the energetic principle
Rules Leo.
Keywords: important choice; to survive; to realize oneself; to happen.
“And God said, Let there be light. And there was light.” (Genesis 1:3)
In the life of every person, there is a brief period when the solar principle behaves quite unambiguously and with great force; unfortunately, most people do not remember it, since it refers approximately to the age of one year — this is the moment of transition to upright walking, when a quickly, skillfully, and efficiently crawling baby, obeying an unknown but powerful force, rises and, barely maintaining balance, takes the first uncertain steps. In doing so, he loses a lot — stability, speed, reliability, maneuverability, and controllability of his movement, but an irresistible force coming from the subconscious seems to tell him: it must be — and this is the manifestation of the solar energetic principle, or, in short, solar energy.
The solar principle is activated when a Hamlet-like question stands before a person in all its magnitude: “to be or not to be” — it does not matter whether this dilemma relates to his own or someone else’s being, the life of a living being, the existence of an inanimate object, or simply the fulfillment of some program. At the same time, solar energy is expended regardless of the decision made, that is, “not to be” requires the inclusion of the Sun just as much as “to be,” so solar energy plays no less a role in the life of a saboteur than in the work of a construction worker (more precisely, the Sun is active in their bosses who send the first to blow up a bridge and the second to build it). The solar energy manifests itself with the greatest expressiveness at the moment of the birth of an object: a living being, an object, a system, or a program of actions.A baby is born; a car rolls off the assembly line; a writer contemplates the idea of a novel and writes its first page; after a long war, diplomats sign a peace treaty between states; a family council decides to transfer a child to a specialized school; a manager signs an order to establish a department— in all these cases, solar energy manifests at the moment of birth (of a child, a plan, an order), as well as for some time before and during the preparation for it. Another concrete example of solar expression is the entrance exam. First, during the response, solar energy flows from the applicant to the admissions committee, and then, at the moment of the decision being announced (and during the wait outside the doors), it reverses direction, moving from the committee back to the applicant.
A proposal of marriage is a kind of entrance exam— first, the enamored young man kneels and directs an intense flow of solar energy toward his beloved, then tremulously awaits her answer—the solar quantum that will decide his fate for the next few years, or perhaps for life. Of course, the fate of education, like that of marriage, is not decided solely at the moment when the admissions committee gives the applicant an A or the girl responds, “Yes, I agree,” because afterward, one must still complete a course of professional training in the first case and work on the relationship in the second. The possibility of failure can arise at any stage. For example, solar energy may give a student several failing grades, or a woman happily married may learn that her husband has long had a lover and a child with her, whom he tenderly cares for.
The Sun activates when foundations are laid or, conversely, when they are destroyed—and in life, both often happen simultaneously, though a person does not always notice it. Solar situations and circumstances are often experienced as imperative or demand the manifestation of initiative; in traditional astrology, the solar principle is sometimes associated with the creative impulse, but the author believes this is fundamentally inherent in all types of energy. It is incorrect to see creativity only in solar energies, even if it is expressed there more clearly than in lunar, mercurial, and so on.
Indeed, to overcome clichés and activate the creative impulse, some energy is always required, and in a typical solar situation under the motto: “It must be done to survive!”— it seems to come from nowhere, and the person marvels at where such strength, ingenuity, and inventiveness came from! However, not every imperative signifies (in Kabbalistic astrology) the activation of the Sun, only those that lead to the creation of a new object or threaten the destruction of an existing one.
A characteristic example of a non-solar imperative is the straitjacket of the violently insane: the imperative (rigid spatial constraints) is present, but there is no threat of death, not even by suicide. Yet while the orderlies of the psychiatric hospital are trying to subdue the madman in the street, a typically solar situation arises for him: he may attempt to escape, kill one of them, or shoot a couple of random bystanders— in short, rich opportunities for initiative and creativity arise, driven by the intense activation of the Sun.
Similarly, a young lady who flirts lightly with a man and teases him from a distance creates a distinct solar situation, making her suitor feel that whether a romance will occur between them and what form it will take depends entirely on him. The art of black-magical flirtation largely consists in keeping the relationship within the framework of predominantly solar energy for as long as possible, without allowing the admirer to leave or make a firm decision to take productive offensive action, such as reserving a private booth with a couch in a restaurant. Because once such a decision is made, the woman can no longer continue her previous behavior, and she too must make a decision and implement it— but this already unfolds on entirely different energies, such as lunar, Venusian, or Martian.
Yet whatever the continuation of the plot— whether the young lady becomes a fiancée, a tender lover, or a sporty mistress— the initial thrilling solar energy, tied to the uncertainty of the future plot, the need to choose one option and thereby eliminate all others (a heart-wrenching drama vividly described), vanishes entirely, giving way to something less anxious but often less exciting— for example, lunar (worries about dowry and future home), Venusian (socialization in a new role), or Saturnian (increased internal and external responsibility, taking on additional obligations, etc.).
A solar situation (that is, a state with a pronounced activation of the solar energetic principle) is not necessarily tied to a threat (to one’s own or someone else’s life) or conception, and moreover, it can arise solely within a person’s inner world—for example, when they are dissatisfied with themselves and intend to root out certain bad habits or, conversely, develop talents. In such cases, the hallmarks of solar activation will be inner turmoil, a poorly articulated and formulated dissatisfaction with oneself, a sense of the necessity for internal change, and uncertainty about what form those changes might take. Clarifying what in me must die and what, on the contrary, must be born, grow, and bloom in full splendor can be brief and energetic, but more often it is long, tedious, and exhausting, accompanied by a gloomy chorus of doubts and insecurities about oneself and the surrounding world.
In essence, when the Sun activates, a person becomes a god: the creator or destroyer of the world, and the world does not remain indifferent to such a serious influence. When shaping a future world, its various versions spring into fierce competition, shamelessly promoting themselves with aggressive self-advertising, the general content of which is roughly: “Me! Me! Me! I’m better!” The ruined fragments of the world, in turn, desperately appeal to pity (since their very existence is threatened!) or threaten the person; sometimes these tactics alternate, for example: “Don’t touch me, dear human, spare the little orphaned children, but if you dare— I’ll grind you to dust!”
Given that all this takes place in the subconscious and is difficult to recognize, one can understand humanity’s general aversion to situations of choice (both external and internal) and the desire to minimize their number and range of possible options.
It is important to understand that the gravity of solar situations stems from this kind of inner struggle, not merely from a sense of responsibility or the anticipation of troubles that may follow an incorrect or ineffective choice. On the other hand, not every choice is associated with the activation of solar energy, but only those that are somehow tied to the question of preserving or eliminating an object— whether in the subtle or dense world.
When I look at a potential business partner and decide whether to work with them, the Sun is activated (in both of us). In the situation where the decision to collaborate is made positively and the details are worked out, other planets take over. The Sun is characterized by choices of an either-or type, excluding “both-and.” One cannot marry two suitors at once, or, say, eat and sleep simultaneously— one must choose one or the other, or one of several, but necessarily one. This is often painful, though sometimes it turns out to be a divine blessing, though the person does not always realize it, and in solar situations, they tear their hair out in despair and wander, but even one of these options is more than enough for them.
The key concepts for solar situations are “freedom of choice” or “freedom of action,” as well as the freedom to follow or overcome personal or societal stereotypes— all of this occurs in situations involving the creation of a new object or the destruction of an existing one.You often hear the phrase: “What could I possibly do to help?” from someone who genuinely believes no help from their side was possible, since they had neither spare money nor necessary connections. However, one can never say that everything possible has been done, so the above phrase is nothing more than a negative choice in a situation of a request for help—whether expressed explicitly or implicitly. Meanwhile, in the teachings of the Buddha, it is clearly stated: “There are seven offerings that even a poor person without any possessions can make. First, the offering of one’s body. This is service through one’s labor, the highest form of which is self-sacrifice… Second, the offering of one’s spirit. This is attentive and considerate behavior toward others and things. Third, the offering of a peaceful gaze, a look that soothes those around you. Fourth, the offering of a gentle face, a constant warm smile on one’s lips. Fifth, the offering of words, words of care and attention. Sixth, the offering of one’s place, meaning yielding one’s seat to others. And seventh, the offering of one’s home, giving shelter to others for the night. All these offerings can be made by anyone in their daily life.” (Samyutta Nikaya)
They can—if such is their choice. However, to make this choice, one must find themselves in a situation of choice and perceive it as such, which is often very difficult for psychological and other reasons that are mostly unconscious to the person but create immense subconscious resistance to the emergence and recognition of the choice situation. What are these reasons? The main one is that placing oneself in a choice situation usually means challenging the stereotypical program (subconscious and egregorial) that guides a person through that situation. This program and egregore have very specific forms for a person, especially if the situation is not new and their behavior in it is standard. It is not about starting to behave qualitatively differently, but even about asking oneself about such a potential possibility—it is very difficult, because this means breaking free from the power of the stereotype and threatening the existence of a stable subconscious program.
The force of inertia sustains the world, protecting it from disintegration into unrelated fragments and giving all living beings the ability to predict the future and orient themselves in the present. Solar energy overcomes this inertia, but when applied crudely or inadequately, it destroys subtle, though outdated, structures, replacing them with monstrosities. On the other hand, its purely constructive use is also impossible, since the creation of a new world always occurs to some extent at the expense of the destruction of the old, and from this perspective, the opposition of “evolutionists” to “revolutionaries” is methodologically incorrect: although revolution is indeed unprepared evolution, on the other hand, evolution is never properly prepared, and new forms are always created from the remnants of the old, fueled by their decay—sometimes painfully. A cat does not kill a captured mouse immediately but first “plays” with it, letting it go and catching it again (the mouse’s protest paws are a sign of resistance from the mouse egregore against the use of such an unsuitable tool).
But leaving aside predators and carnivores, even a raw-foodist vegetarian who chews an apple or a nut destroys perfect natural forms, not to mention trampling grass and tolerating the outright barbaric spirit of total destruction by intestinal worms and microorganisms, constantly and repeatedly. It is no coincidence that Daniil Andreyev, describing in “The Rose of the World” the main tasks of smoothing Earth’s karma—which include not only humanity’s transition to vegetarianism and the weakening of predatory instincts in large representatives of the animal world—hesitates before the ethical problem of dealing with parasites, leaving it unresolved. In the Indian tradition, this topic is discussed and resolved in a pantheistic spirit, recognizing humans as equal to any living being: for example, among yogic austerities, there is one where an ascetic lies naked in the hot sun, covered in insects that drink his blood—not so much to subdue the flesh as to calm it.
In Buddhism, there is a legend about a prince who voluntarily allowed himself to be torn apart by a tigress so that she could feed her hungry cubs with his flesh. Following this principle, one would occasionally need to contract syphilis or AIDS to please pale spirochetes and other protozoa, but the author is still inclined to see in such interpretations a strong distortion of the idea that gave rise to them.
The theme of parasites is directly related to solar energy, since their appearance and prosperity at some point present a living being or system with the question of alternative survival: either they or it—that is, the solar problem in its pure form. However, the author attempts to build a dynamic-equilibrium rather than antagonistic model of human (and other systems’) existence, in which parasites act not as enemies but as stabilizers of the organism’s equilibrium during severe imbalances and sharp turns. The rougher the equilibrium is disrupted, the less effective they become, and only those that occasionally restore lost equilibrium (or rather, its level) truly help—and this is precisely what their activity is connected with.
The topic of bodily parasites is discussed in the book “Subtle Bodies”; their emergence is often due to an imbalance between the subtle bodies themselves. However, there are also parasites whose habitat is energy flows, including zodiacal ones—about them the author briefly mentions in the Kabbalistic “Signs of the Zodiac.” The present book discusses specific parasites of planetary energies and their influence on the zodiacal channels of the signs in which these planets are located. For example, certain parasites in the Aries channel will be present in any person, but if a person has the Sun in Aries, one can reasonably assume the presence of Aries-type parasites of a quite specific nature and at least diagnose a strong susceptibility to them, especially if the Sun is strongly placed. Of course, the nature of the parasites depends on the aspects of the Sun (they are entirely different with harmonious aspects than with tense ones) and, to an even greater extent, on its position in the sign—for instance, the parasites specific to the Sun in Aries are entirely unlike those that appear when the Sun is in Virgo or Sagittarius. However, they also share some common traits determined by the specifics of solar energy.
According to the two main solar functions—choosing paths of destruction of the old world and various options for creating a new one—solar parasites can be divided into two categories: destructive and creative. From the human perspective, the former reduce the level and quality of destruction, while the latter impose a certain kind of benefit and distort the newly created world; from their own perspective, parasites simply live in symbiosis with humans, coexisting with them on shared energies and mutually beneficial terms.
Further specification of their types and behavior can be found below in the descriptions of different types of Sun aspecting; here, the author will limit themselves to a few characteristic examples, describing in anthropomorphic form the roles in which solar parasites most often appear.
The Giant Mutilator is a typical destructive solar parasite. Favorite activities include destructive criticism and repairing a television with a sledgehammer. It takes on the destruction of anything and can seriously undermine its host—for example, suddenly deciding to criticize a boss in public or making negative remarks about sexual minorities in decent society. It is well known that the host has to clean up the aftermath, as the Mutilator, having done its work and muttering, “What a hero I am!” usually quickly disappears from view—evidently out of false modesty.
The Non-Violent One is a destructive solar parasite, in a sense the opposite of the Giant Mutilator.In situations where it is quite obvious that a certain part of the external or internal world must be destroyed because it is already dead and only poisons the person with its decay, the Non-Violent One will do everything possible to convince the person that not everything is lost, that they will still live, improve, reform, and that little will change. Buddhist and Christian arguments are used (non-harming, humility in general and pride in particular), assumptions about the possible usefulness of the object being eliminated, fears of revenge from its relatives, the need for gradualism in everything, appeals to humanism, noble motives, feelings of pity and indulgence, and so on. When the destructive and poisonous consequences of not destroying the object become apparent, the Non-Violent One quickly withdraws, muttering: “Who could have known it would turn out this way… after all, I wanted the best… or perhaps you didn’t finish the job properly and it could still have been fixed?”
The next two figures represent solar parasites who create. The Babbler-Enthusiast is ready at any moment to take on any task, as long as there are more of them and less responsibility for each. His motto: “Better to fail ten tasks than to see one through to the end.” Therefore, when a person faces the need to create an object (external or internal) that is truly necessary, the Babbler-Enthusiast will do everything possible to divert their attention to something else, ensuring that the creation of the needed object fails—immediately or a little later. In response to (rare) complaints from the owner, the Babbler usually replies: “Hindsight is always 20/20—who could have known how it would turn out? But at least we did everything we could, and there’s nothing to reproach ourselves for.”
The Pessimist (there are two types: Steadfast and Doubting), on the other hand, is not inclined to believe in the success of any endeavor. However, while the Steadfast Pessimist is absolutely convinced that any undertaking will fail, the Doubting One admits that there are promising possibilities for creating a new reality but directs all their doubts toward any specific choice: as soon as a person settles on one, the Doubting One undermines their confidence, convincing them that this path will certainly not lead to success… better to come up with something else… If a person still makes a decision and acts on it, and difficulties, obstacles, or uncertainties arise along the way, the Steadfast Pessimist will say: “See? I told you this wouldn’t work—and life completely confirms my words—and it’s only going to get worse from here!”
The Doubting One will double and triple their doubts and fears: “I warned you not to go this way… Maybe we should stop and look for other options before we really get into trouble… It didn’t work out—you can be sure of that!”
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In this book, in addition to the horoscope of a person, the interpretation of planets in the horoscopes of pair unions, families, states, firms (organizations, enterprises), and books is discussed. In this context, the author reminds that the moment of their “birth” is considered (see also “Subtle Bodies,” Introduction). A pair union is born at the first personal meeting of the partners, when they first look at each other simultaneously (or at least become aware of each other’s presence, as some people avoid direct eye contact). Sometimes such a personal acquaintance is preceded by a long-distance relationship: stories from mutual acquaintances, phone calls, correspondence, and so on—but this is, so to speak, the prenatal period, and the birth of the pair union occurs at the moment the first personal meeting begins.
A family as a social unit is born at the moment of marriage registration by the social institution authorized by society to perform this function—this could be a church wedding, civil registration (ZAGS), and so on. In all such procedures, there is a moment when the officiant pronounces words of greeting or officially declares the new status of the newlyweds—and this is the moment of the birth of a new family. However, there are more complex cases where a couple begins living together without any official ceremony, simply moving in together; in such cases, the social egregore does not consider their union a family for a long time, and the horoscope at the moment they start living together becomes the family horoscope only after several years or upon the birth of their first child.
If, after a certain number of years (even decades, when the children are already grown and grandchildren have appeared), the couple still registers their marriage, this moment should be considered the birth of the family in the eyes of society, and the corresponding horoscope will show its social fate—both past and future—whereas the horoscope of the beginning of their cohabitation will reflect the development of the family as a microcosm.
If a family has a formed opinion about the date of its origin, especially if the corresponding anniversary is solemnly celebrated, the astrologer can confidently rely on this date: they will extract the main information from the corresponding horoscope correctly. The same applies, by the way, to people who are unsure of their birth date: in such cases, they largely live in the rhythm of the horoscope compiled for the date of birth indicated in their official documents.
The birth of a new state requires a real change in the political system, which is sometimes obvious to contemporaries and sometimes not, and its recognition occurs after some time. However, if a true revolution occurs—not a palace coup—and the state egregore changes qualitatively, symbolizing the beginning of a new phase in the ethnic development, then as a rule, a social, temporal, and geographical moment naturally arises and is marked as the victory of the new regime over the old, which later becomes a national holiday. Usually, this is followed by a change in the name of the state, the addition of an epithet to the old name, and changes to the coat of arms and flag.
The birth of a firm (enterprise, organization) occurs at the moment the document is signed that grants it legal status as a legal entity with a name, address, and certain rights and obligations, including the right to hire employees and the obligation to pay taxes. One can also use other horoscopes—for example, the start of the first working day of the firm or even a date traditionally considered the firm’s “birthday.” If the name (“signboard”) is changed, even if purely formally, a new horoscope begins to operate, but this rarely helps to significantly improve affairs. In any case, the more precisely the moment of the firm’s birth is marked—preferably with a special ritual, such as cutting a ribbon at the opening of a museum—the clearer the rhythm of its events and the more distinct its mission will be, not only for the astrologer but also for its managers and employees.
The birth of informal and non-commercial organizations can be dated to the date of their first meeting—more precisely, to the moment when their name (and charter, if it exists) is accepted by public opinion.
The smooth transition from one form of professional or non-professional association of people to another, characteristic of the Pisces era, will be replaced in the Aquarius era by a discrete, or abrupt, process, where transformations into a new form will most often be preceded by dissolution—but not as painful or pathological as in the previous era. The moments of dissolution will be met with joy and relief by astrologers.
The horoscope of a book is formed at the moment the author begins writing it—when, after long contemplation of the future work in their imagination, they one fine day resolutely sit down at the table, place a stack of blank sheets in front of them, and with a steady or trembling hand write the first phrase of the future novel: “I approached the place of my destiny…” * * *
Now let us consider the pair union, family, state, firm, and book. It is clear that these topics deserve detailed examination, but the author only touches on them lightly. In the horoscope of a pair union, the Sun will show the nature of the situations that the pair egregore will perceive as vitally important—either for its own programs or for events and circumstances directly related to it.The theme of existence (and life) of a couple can be called the word “we,” and this “we” manifests in various ways—sometimes, for example, through one partner taking full responsibility for the couple’s programs while the other completely dissolves their will and personality into the first, creating a pair union of the “commander-slave” or “master-personality” (master-servant) type. Solar energy in the life of a couple activates when the question arises: “Should we stay together or not?” or, in a less rigid form: “How can we align our actions and perceptions?”
In this context, the Sun in Taurus sharpens the issues of aligning concrete behavior, while the Sun in Virgo focuses on physical contact between partners and with the material world—for example, the survival of the union may hinge on the trivial choice of how to dry dishes: wiping them with a towel and immediately putting them away or leaving them to dry on a rack. Poorly developed or afflicted Sun, especially when heavily aspected, creates situations where partners not only feel bad but also fail to understand why they need each other or anyone else (for example, the Absolute) and believe that mutual alignment is impossible, while obstacles created by the other are painfully obvious—such as jealousy toward people and action programs.
Jealousy, as the desire to restrict certain programs of a partner, is largely rooted in solar energy, but so too is the opposite theme—the expansion of the spectrum of shared action programs and perceptions. There is no word to describe this desire or volitional impulse, though couples experience it no less acutely. The acute need for a partner to understand and share my passions and participate in my affairs often manifests the will of the couple’s egregore, and if the partner does not meet me halfway but instead calmly consumes my enthusiasm without contributing anything themselves, they not only provoke despair, anger, or depression in me but also weaken the couple’s egregore—or, if the latter is strong, force it to resort to cruder methods of realizing its programs. The bond with the partner deteriorates, becoming harsher and more primitive.
Precision, delicacy, and tenderness in relationships emerge only as the couple’s egregore refines itself, and for this, it must be given the opportunity to realize its core, life-sustaining programs. If, in the struggle for survival, it must grow a thick shell, sturdy scales, strong claws, and sharp teeth, then the relationship becomes one of life and death, leaving no room for sentiment or even pity for one another.
In the family horoscope, the Sun indicates situations where vital decisions are made—or steadfastly rejected. Planning children, earning money for housing and daily bread, changing residence, ensuring safety in cases of direct threats to the lives of family members (such as serious illness)—all these programs are accepted, rejected, or partially realized through the solar energy of the family, but in vastly different ways depending on the Sun’s position in the family chart. For example, the Sun in Aries gives a family where such questions are elevated to a principled, sometimes even religious-philosophical level, making the concretization of the connection between the family’s mission and its values urgent. Similar issues arise for individual family members. Conversely, the Sun in Libra in the family horoscope means that vital problems and choices manifest through the outflow of energy from the physical body of the family into the etheric: issues of nutrition, healing and treatment of illnesses, proper home organization, sexual relations between spouses, and physical interactions between parents and children become acute. This does not mean that the first family is more spiritual or moral than the second (it could easily be the opposite), but serious decisions in the first family should only be made after correcting and aligning the life positions and ideals of its members, while in the second, they should follow a thorough cleaning of the apartment—which, incidentally, has a very beneficial effect.
Each new child born into the world qualitatively changes the solar energy of the family, placing a certain burden on it while simultaneously providing an additional channel. Life in the family after the birth of an infant often changes dramatically, falling into entirely different rhythms and frameworks. This is, so to speak, passive inclusion; the active connection of the child’s solar channel to the family’s solar energy occurs when they take on part of the responsibility for vital family programs—for example, when they are tasked with supervising a younger sibling or with independent socialization in school.
The distribution of responsibility for business, educational, and social programs within the family almost always happens through the solar energy of the family’s egregore, and timely completion of these responsibilities is no less important than making the right choices. Prolonged goodbyes can poison relationships to such an extent that it would be better to cancel them altogether—but this, too, requires solar energy to overcome false pity and helpless nostalgia for what is irrevocably past.
In the horoscope of a state, the Sun symbolizes programs that ensure its survival, create qualitatively new realities, or destroy old ones. These include the army and its armaments, border protection, ensuring the population’s minimum food, housing, and energy supplies, monitoring ecologically hazardous zones, as well as protecting citizens and their fundamental personal and economic interests—i.e., the activities of the police, judicial system, prisons, correctional colonies, and so on. Once a state has defended itself from dangerous external and internal enemies, it sets itself tasks beyond mere survival, though these remain vitally important. What these tasks and problems are depends on specific conditions, but the Sun’s sign and aspects reveal much about how the government and people conceptualize and articulate them.
For example, the Sun in Aquarius inclines the state to address and resolve its most critical issues “scientifically,” after thorough study of the situation and theoretically sound conclusions, while the Sun in Scorpio emphasizes emotion, passionate enthusiasm of deep biological origin, and if such enthusiasm is absent in a given matter, it is unlikely to gain state-level importance or resonance.
All themes related in any way to the distribution of responsibility for the fate of an ethnos between state authority and the broad masses, administration and intelligentsia, and so on, are directly tied to the problem of how the state’s solar energy is used: what it should be and what it should not be, who is to blame, what to do, and how to view the situation.
The Sun’s position in the horoscope of a company indicates the nature and methods of overcoming major crises and turning points in its development. Not only survival but any sufficiently serious changes in the company’s existence and types of interaction with the environment activate solar energy and increase responsibility for choice. Securing orders, competing with rivals, the success of advertising, the correct behavior of company employees and business partners, conflict or harmonious interaction among staff—all these problems take on a solar hue as soon as they become so serious that their successful resolution or, conversely, failure promises radical changes in the company’s existence.
For example, with the Sun in Gemini, signs of future serious troubles might include the illness of a secretary, disagreements among employees over the meaning of an event or other company developments, or simply a sudden increase in gossip and empty chatter. To prevent serious crises, it is advisable to improve employee awareness of current company affairs, ensure regular reporting by managers to subordinates, emphasize various forms of informal employee interactions (such as team lunches, picnics, sports competitions, etc.), and increase employee engagement with their roles.Sun also influences the hiring and firing of employees, and the efficiency of these processes can reveal insights into the character, development level, and unique solar principles of the company. If, upon joining a firm, you witness the scandalous dismissal of an unwanted employee, your experience there is unlikely to be quiet and carefree. In a book’s horoscope, the Sun reveals the nature of the protagonist’s struggles and dramatic plot twists—or, alternatively, the distinct methods the author will employ. Solar situations are primarily those that seriously threaten the hero’s life or way of life, forcing a choice, and often demanding sacrifice. A typical solar polarization is decisiveness versus indecision: a strong Sun usually belongs to the hero or the villain, while a weak one often falls to bumbling fools.
If the book’s Sun is in Pisces, in moments of crisis or before radical change, the protagonist will drink heavily in search of truth—whether drowned in alcohol or, at best, in religious repentance—while his (understandably illicit) wife or girlfriend, the modest embodiment of the Eternal Feminine as envisioned by the author, watches with sentimental approval. If the book’s Sun is in Capricorn, the author prepares the ground long before steering the narrative—sometimes so long, in the reader’s perception, that they wait in anticipation for something significant to happen, yet it never does.
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The vibrations of each planet vary, and depending on the intensity of their overtones, seven primary levels can be distinguished, which are also denoted below by the planets of the septenary. The level indicates the manner in which a situation is structured—in this chapter, the solar level. Thus, the solar levels in ascending order are:
Sun — The Primordial Warrior battles the cave bear. Here, the question of preserving the past or choosing one of two future paths is framed as a matter of survival: to live or to die, with no third option. Solar-solar choices are always harsh, and escape is usually impossible. For example, with the Sun in Virgo, a surgeon on solar-solar energy must decide whether to amputate a diseased limb (a “treat or cut” dilemma), while with the Sun in Libra, a juggler or acrobat must maintain or lose their balance. The solar-solar Arian alternative might be a choice
a fanatic, but Pisces is total fatalism or atheistic voluntarism (most often they go hand in hand, which does not bother the person in the least). In a paired egregore, a solar-solar situation may manifest in the lady presenting the gentleman with an ultimatum: “Either you marry me, or get out while you still can!” In the family egregore, solar-solar energies accompany severe illnesses of family members, the birth of children, the departure of a father or son to war and their return. In the life of a state, solar-solar vibrations accompany severe wars, chaos, destruction, bloody internecine strife, the loss of memory of ancestors by the people, or, conversely, resistance to any progress and departure from outdated traditions, leading the nation to the brink of catastrophe. A solar-solar situation in a book is a grave misfortune (such as, for example, the beginning of many fairy tales). The Sun — the Moon: the Mother tends to the wounded son after battle. This energy level is characteristic of situations where the survival of the old or the birth of the new object is determined by the proper support of its existence, and the choice lies in which form of this support is implemented — although neither option guarantees survival.
Solar-lunar energy with the Sun in Virgo is needed by a nurse caring for a patient immediately after surgery (the first dressing), and with the Sun in Libra — for example, when performing artificial respiration on a drowning victim. A solar-lunar situation with the Sun in Taurus may manifest as an alternative painful choice of an object of care: the one who receives less attention will perish or disappear from the person’s horizon. In the life of a company, a solar-lunar situation arises, for example, when the flow of orders dwindles, forcing a choice between several (variously) unprofitable options that require special care to fulfill. In a positive scenario, a company operating on solar-lunar energies may engage in support, rescue, and first aid: firefighting, resuscitation, disaster relief, etc. Many paired unions exist on solar-lunar energy, living out the rescuer-victim scenario; here, the position of the Sun in the horoscope of the union will indicate the characteristic “rescue” methods adopted by the partners. For example, with the Sun in Gemini, the pathos of “rescue” will focus on rational explanations and persuasion, while with the Sun in Sagittarius, it will be emotionally charged support.
Sun — Mercury: The housewife does a thorough cleaning. At this level, the theme of survival (or destruction) is resolved through organization and structuring. In the life of an ethnos, the state plays this role, protecting the people from their own chaotic and vampiric tendencies; in the economy, the division of labor that accompanied the transition from feudalism to capitalism played a solar-Mercurial role. A lack of solar-Mercurial energy in the life of a company leads to the collapse of work discipline: some employees are overworked, others have nothing to do, departments operate incoherently, meetings are scheduled and canceled or fail to provide the necessary coordination, and so on. In an individual chart, with the Sun in Cancer, a solar-Mercurial situation may be experienced as unbearable emotional turmoil, a storm of incompatible feelings triggered by a particular event (or rather, the way it is perceived). The person then feels the need to sort things out and bring order to their emotions, separating, say, the positive from the negative, or more specifically: my indignation is caused by your mocking smile, irritation by an awkward way of moving through space, anger — anger — together taken.
Sun — Venus: The company director greets employees on New Year’s Day. When a woman tells a man, “I am dying without your love,” it is not always an exaggeration: it is quite possible that she lacks solar-Venusian energy, just as vital as solar-lunar or solar-solar energy. In a family, solar-Venusian energy is felt as warmth of the soul, an inexplicable light that transforms the entire household, turning it from godforsaken to god-knowing — in situations where other energies, such as solar-Mercurial, are no longer able to save it from destruction. The lack of solar-Venusian energy is felt even more acutely in a company, especially if its management emphasizes solar-Mercurial vibrations: rigid daily schedules, strict division of duties, regular reporting, and control inspections. All this helps for a time, but a moment comes when tightening the screws yields no result (or even a negative one), and problems still need to be solved — and, whether they like it or not, management begins to smile, forcing a stone face to soften and attempting to convey understanding of the team’s needs and a readiness to meet them halfway. The solar-Venusian choice is as follows: the part of the world illuminated by the divine love granted to me will survive, while the part deprived of this love will wither, either immediately or gradually. This choice is constantly made by a person both in relation to their inner world and the external one, and it is important to understand that solar-Venusian energy cannot be replaced by any other — neither solar-lunar nor solar-Mercurial.
Sun — Mars: Ivan the Fool orders the hut to face the forest with its back and himself with its front. “I love you so much! Isn’t that enough?” Alas, although love is a great value, it alone is often insufficient: solar-Venusian vibrations are fundamentally unstable and take shape only at the next, Martial level, where love finds expression in one form or another. In family life, the spheres where solar-Venusian energy is sufficient but solar-Martian energy is lacking are clearly visible: there is enough love, but it is amorphous and chaotic, largely dissipating into the surrounding space. For example, in the case of a life-threatening illness in a child, most mothers activate a biological solar-Venusian flow with some healing effect, but the ability to properly concentrate and direct it toward a major organ or system — that is, the transition to the solar-Martian level — is either an innate healing gift or requires special training. In general, the key words characteristic of the Martial level are craft, technique, and technology — in the best sense of these words. The solar-Martian choice sounds like this: the part of the world that receives my energy in the form of adequately expressed efforts, rooted in divine love, will survive and be chosen. For example, with the Sun in Gemini, the solar-Martian level may produce a talented journalist-reporter who can convey another’s pain and suffering in just a few words — whether it is the disintegration of people, a collapsing family, or a crumbling state system — and, conversely, the joy of creating a new world.
Sun — Jupiter: The fairy provides Cinderella with everything she needs for her trip to the palace to meet the prince. When creating a new object or an entire reality (which, from a holographic perspective, is the same thing), it is necessary to ensure its comprehensive support — that is, to provide everything necessary for its creation and existence. The same applies to destruction: if you want to catch a wolf, you must cut off all its escape routes. The Jupiterian level of vibrations, signifying wholeness, is quite subtle and therefore difficult to perceive and understand, which is why it is often replaced by the concept of multiplicity; however, Jupiter does not mean “many,” but “enough” — as a solar level, it is sufficient for survival, the creation of the new, or the destruction of the old.
A typical example is the final test situation for a fairy tale hero when he has already acquired a certain number of magical helpers (read as mastered various skills at the Sun-Mars level) and now it is determined whether they can collectively help him escape death and fulfill the task he has undertaken: a Sun-Jupiter situation for a family, for instance, is a rise to a higher social level that completely transforms all spheres of life (or a fall to a previous one, when family members feel they are losing everything). A lack of Sun-Jupiter energy in a company may mean its inability to undergo total changes, a transition to a qualitatively different level of synthesis (for example, coordinating the efforts of departments) — only partial reforms are implemented, but it fails to radically eliminate “tails” or find a completely new breath for something.
The Sun-Saturn George the Victorious striking the serpent with a spear. While the Jupiter level provides comprehensive preparation and guarantees, the Saturn level tests them in practice. When a person chooses one of the future world options, at some point the chosen option comes so close that it becomes almost real, as if asking: “Do you really want everything to happen exactly like this?” — and this is the moment of the Saturn vibration’s inquiry. In a Sun-Saturn situation, the question is framed as: “Do you really want to destroy this and create that?” and if a person has enough Sun-Saturn energy, they say “Yes” — and the world changes in the specified way. This is how dialog procedures for data deletion are set up in modern computers: the programmer gives the command to delete a file, and the computer asks on the screen: “Are you sure you want to do this? It’s not too late to change your mind, say whether you are confident in your intentions or cancel the reckless order.”
Thus, the first deletion command is sent on the Sun-Jupiter energy (so to speak, to gather everything together and prepare for destruction), and the second — on the Sun-Saturn energy (to decisively destroy). A final and irreversible decision is made, and the deletion or birth program is initiated: the first tanks move out, the plane takes off; the speaker ascends the podium. The new world determines what will continue to exist in the former reality and what will cease, and what the new reality will be.
to destroy the old reality and create a new one will be more than enough. At the same time, it should be borne in mind that the level at which destruction and creation primarily occur is determined by the position of the Sun in the sign (and to some extent by its aspects). For example, the Sun in Aries will give a person frequent needs for radical changes in the system of values, both their own and others’, but, of course, in the rhythm inherent in the buddhic body, which can be psychologically difficult for a person to understand, especially if the buddhic and causal bodies in their consciousness are fused. The Sun in Capricorn in the chart of a couple means the need to choose new ways of mental alignment of actions and canceling some old ones, and for some reason old agreements cease to be effective, partners often do not understand why—but they regularly need to be abandoned. A strong Sun in the chart of a company gives it the opportunity—and the necessity—to constantly change the forms of its organization and work; if the Sun is afflicted, there may be strong tendencies toward self-destruction, especially in the material of the zodiacal channel in which it stands, and it should be given special attention to its processing. Often, an afflicted solar karma is taken on by one of the employees, and then it is necessary to carefully distinguish where he has “just” a bad character, and where the chaotic demon of the company acts through him. A weak Sun gives a person the opportunity to float through life, avoiding many situations of the catastrophe of old worlds and the creation of a new reality, which creates for him the illusion of freedom and a reduced sense of responsibility for his choices. A weak Sun in Cancer gives deep emotional stability—while outwardly a person may seem very sensitive and vulnerable, and this is to some extent true, but his suffering (and triumphs) most often do not change his basic emotional worldview. A weak Sun in Sagittarius can give a calm and thoughtful nature that responds to emotional tension in a very stable mental key, which is difficult to shake. He can discern someone else’s propaganda, but at the same time it will inexplicably attract him. A weak Sun can be in a reliable company with good traditions, for example, in a solid bank that is not prone to adventures and adventurous clients, which provides a not very large but guaranteed income from deposits and is always ready for an audit—although, of course, weak aspects of the Sun alone do not guarantee that one day it will not. However, destruction, if it threatens, is likely to proceed slowly and there will be many opportunities to partially correct one’s affairs along the way. On the other hand, a sudden rise for a company with a weak Sun is also unlikely unless there is a very strong Jupiter in the tenth house or aspecting it in its chart. In the horoscope of a state, a weak Sun can mean the tolerance of the authorities, low spending on the army, freedom of the dissident movement, etc., but at the same time a reluctance to take decisive measures when it is absolutely necessary: the enemy is already standing right at the gates, professors at universities preach outright heresy, etc.
A harmonious Sun makes the choice much easier in critical circumstances: it installs railings on the bridge over the abyss, braids a real bride’s hair with a (unlike fake ones) ribbon of a known color, etc. On the other hand, it is difficult for this person to make cardinal decisions, for example, to sentence a criminal to death or give a decisive preference to one contract over another; if fate forces him to do so, he will pretend to himself that there is not much difference between one option and another. Even in the matter of death: it must come someday, a day earlier or a year later—what’s the difference, especially since for the afterlife it is not so important, and in the next incarnation there is always time to finish what was not completed here… Of course, this kind of position threatens hypocrisy and a tendency to rose-colored glasses, but in the eyes of others, small things really do shrink, and with the Sun in Sagittarius, for example, he can calm the frenzy of a crowd by tuning into its astral field and finding adequate words and images that transform group energy into quite ordinary and safe thought-forms. A company with a harmonious Sun will make a good impression on its employees, customers, and business partners—it works well as a mediator, slightly parasitizing on all participants but significantly smoothing out conflicts. However, in the absence of a sufficient amount of passionarity, including partially risky transformations of its own structure and principles of interaction with the external environment, it risks stagnation, and then phobias and unresolved problems can suddenly surface like volcanic lava and ash.
An afflicted Sun gives a person a strong tendency toward adventure—what kind exactly will be shown by the position of the Sun in the house and its aspects. An afflicted Sun gets bored when nothing happens—and a real event, in its opinion, occurs when a minor but catastrophic event happens, something is irrevocably destroyed, and something completely new emerges. This person is given a lot of strength to make a choice, but it is very difficult to learn how to do it correctly, since it is most often objectively difficult. With an afflicted Sun in Aries, it is difficult to adjust one’s life positions and values, but the atmic body insists on this—hence the likely complex of global insecurity, which is often masked by boastful bragging, arrogance, and demonstrative overconfidence, as well as a straightforward desire to lecture others (a tendency also characteristic of a harmonious Aries, but the latter is a little more tactful on the outside). A state with an afflicted Sun often embarks on risky programs of social restructuring, which may succeed if they have the sanction of the Demiurge of the ethnos and its Soborny Soul—this can be indirectly guessed from the aspects of Jupiter, the Moon, and Saturn, as well as the overall nature of the horoscope. The position of the Sun in the sign and its aspects will show the main emphasis of radical reforms, for example, Aries—ideology, Leo—fundamental economy (agriculture + heavy industry), Taurus and Capricorn—light industry, Libra—trade, etc.
