Planets and Chakras

PLANETS AND CHAKRAS

Different cultures have developed their own systems of so-called sacred numbers: the Greeks distinguished four elements, the Chinese—five, the Mongols—six, the Buddhists—eight… The number seven, eight, and ten, not to mention twelve (the zodiac signs), are considered sacred almost universally, yet in each culture they are interpreted and structured differently, making it impossible to reconcile them into a single system.

Thus, the zodiac in the East and West includes twelve signs, yet “overlaying” Ptolemy’s circle of figures onto the circle of animals proves difficult: the sector boundaries do not align, and the nature of the figures in ancient Greek myths differs from that of the Chinese. What can be said about reconciling the number seven with ten (chakras and sefirot)?

Therefore, these systems are usually not combined but used separately. They are compatible only on a philosophical (cosmological) level, when studying general patterns of the structure of the world and humanity, and occasionally, in relation to a specific practical need.

Such a need recently arose for me. I was asked whether it is possible to determine which chakras are active in a person from their cosmogram. Since I had never considered this before, I replied that I did not know. However, the question intrigued me. In the course of studying it, I discovered a number of interesting patterns, which I would like to share.

There are many known chakras, but at the initial stage of analysis, I limited myself to the system of seven—or rather, six classical chakras (shat-chakra nirupana: the seventh, the highest chakra, is treated separately), and the seven classical planets.

It immediately became clear that there is no consensus on this matter in global practice. In the West (and in our tradition), it is common to associate chakras and planets in ascending order:

Sahasrara — Saturn (and the higher planets)

Ajna — Jupiter

Vishuddha — Mars

ANAHATA — Sun

Manipura — Venus

Svadhisthana — Mercury

Muladhara — Moon

Naturally, I wondered how the Indians themselves correlate chakras and planets. It turned out that they follow the same principle, though the order of planetary precedence (“seniority”) differs slightly:

Sahasrara — Mercury

Ajna — Jupiter

Vishuddha — Venus

ANAHATA — Saturn

Manipura — Sun

Svadhisthana — Moon

Muladhara — Mars

The St. Petersburg astrologers Semira and V. Vetash, who have also explored this topic, propose their own order:

(Sahasrara — Neptune)

Ajna — Neptune, Proserpina

Vishuddha — Mercury, Uranus

ANAHATA — Moon, Saturn

Manipura — Sun, Jupiter

Svadhisthana — Venus, Pluto

Muladhara — Mars, Vulcan

The upper chakra, Sahasrara, is listed conditionally, as Semira and V. Vetash also isolate it from the general sequence. Additionally, the St. Petersburg colleagues correlated the chakras with the ten sefirot (or sephiroth), which opened up a new and interesting direction for my research. But more on that later. Their scheme is as follows:

Sahasrara — Keter

Ajna — Hokhmah, Binah

Vishuddha — Hesed, Gevurah

ANAHATA — Tifaret

Manipura — Hod, Netzah

Svadhisthana — Yesod

Muladhara — Malkuth

Ultimately, I found another scheme in the work of British researcher Barbara Shermer, based on the teachings of Kriya Yoga:

Chakra: for men: for women:

– – –

Ajna — Sun (Leo) Moon (Cancer)

Vishuddha — Mercury (Gemini) Mercury (Virgo)

ANAHATA — Venus (Libra) Venus (Taurus)

Manipura — Mars (Aries) Pluto (Scorpio)

Svadhisthana — Jupiter (Sagittarius) Neptune (Pisces)

Muladhara — Uranus (Aquarius) Saturn (Capricorn)

The seventh chakra is absent here, as the reader already knows: it is not the next in sequence but a qualitatively different entity that unites the preceding ones. Logically extending this scheme, the highest chakra can be linked to the Lunar Nodes (the Head and Tail of the Dragon), which the Indians include among the planets on equal footing with others.

In any case, this scheme proved to be more differentiated and logical than the previous ones, as it represented a synthesis of several systems, developed at a sufficiently high level. The task remained to integrate it with other systems of comparable or higher elaboration. The result was the following scheme (see illustration). The diagram shows only the most important elements in full; the rest are described in the text. The zodiac signs on the central circle are not arranged sequentially clockwise or counterclockwise but are “scattered” to avoid separating the androgynous figures into masculine and feminine elements in a checkerboard pattern.

Now, some comments on the scheme.

Jewish scholars counted ten spheres or shells—sefirot—corresponding to the ten names of God. The word “sefirot” itself translates as “calculation,” in the plural, emphasizing the multifaceted nature of this concept. The word “sephir” is etymologically linked through Arabic to our word “digit,” and the sefirot indeed correspond to numerical concepts from one (Keter) to ten (Malkuth), matching the number of fingers on the hands. They are opposed to one another as 5 to 5, yet each such opposition contains their unity… The sefirot are not merely numbers and their corresponding ideas but entire archetypal images, universal both in humanity and from the perspective of the Cosmos.

Furthermore, Kabbalistic scholars divided the world (worlds) into two major parts—visible and invisible: “You have revealed to the world ten shells, which we call the ten sefirot, so that through them you may govern the hidden worlds, which are invisible, and the revealed worlds…” To the visible worlds belongs the Earth on which we live—that is, the planet itself as “reality given to us in sensation” (Assiah, from “asa”—to see, to create; compare with Greek “ousia,” essence; interestingly, there is also a similarity—or kinship?—with the numerical “eser,” ten)—as well as its created world, i.e., Creation (Yetzirah, from “yetzer”—to fashion, to sculpt).

“… You have created heaven and earth, and from them You created the Sun, Moon, stars, and planets, and on earth—trees, various plants, the Garden of Eden, herbs, wild and domestic animals, birds, fish, and people.”

Hence the names of the first two worlds.

————————- WORLD OF ACTION ————————-

Second World, the World of Creation (Olam ha-Yetzira, the realm of Nature),

includes three sefirot. In Mahayana, there is also mention of the existence

of “ten interpenetrating worlds,” particularly developed in the

Tiantai school of Buddhism. In this context, our world, Sahaloka, is not

included among them, as these ten worlds represent ten states

of existence—six “ordinary” (visible) and four “sacred”

(invisible). This creates a perfectly logical scheme linking the three

sefirot of the visible World of Creation with the first six worlds of Mahayana. The chakras corresponding to this world are the first three—Muladhara, Svadhishthana, and Manipura.

Muladhara

Thus, the World of Creation begins with the ninth sefira, called Yesod.

The foundation, the base of the structure, the form. “Yesod is the completion of the torso,

the sign of the sacred covenant.” The torso ends with the sexual organs,

more precisely, the point Huiyin (“the convergence of yin,” VC1): “chakras are parts

of the sukshma sharira (the subtle body—N.M.), but in your physiology and

anatomy, there are points that correspond to them.” Accordingly, points

on the anterior midline meridian (VC) can be found for almost all

chakras.

This point corresponds to Muladhara, associated with the foundation and

“foundation” of the temple of our body (its name means “root”), with

what we have inherited from past incarnations, with the sense of smell and

the element of earth. After all, as is well known, ancient Hebrews swore, placing

their hand “under the thigh”—their own or their father’s. Without delving into a lengthy

linguistic commentary, let us note that they meant the sexual

organs.

Moreover, Muladhara itself is depicted as a red

lotus with four petals, in whose cup a triangle is located,

and within the triangle—a phallic symbol of Shiva, svayambhu-

linga.

In the traditional scheme, the planets arranged “from Earth” and

above are: Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn. To this

sefira, as well as to this chakra, the Moon should correspond. However,

from karmic astrology, it is known that the most important karmic

planet is Saturn—”the gate of transition from one earthly life to

another.” Furthermore, Saturn governs form creation and shaping: this is the essence of the sefira Yesod. Thus, the sefira Yesod and

Muladhara correspond to Saturn and Capricorn.

The role of the Moon here is quite interesting: in the sphere of Saturn’s

influence (Capricorn), it is in fall, i.e., weak. Using the principle

of bu-se (influence on the opposite meridian), one can understand

why the sefira Yesod became associated with the Moon. We will observe something

similar further.

Modern astrology, which knows of trans-Saturnian planets and

the former “second” rulerships of planets assigned to them as their houses

in the traditional system, places Uranus in the second (night) house of Saturn, Aquarius,

thus balancing the elements of air (smell) and

earth (foundation of the temple).

Humanity is represented, as is well known, by two sexes—male and

female. In the sefira Yesod, Muladhara in its earthly, Capricornian form

(Saturn) manifests in women—no wonder Saturn in some schools

is accepted as a symbol of the mother in a child’s horoscope—while in men

it manifests in the form of air, Aquarius (Uranus).

Here, of course, the question of the ancient Hebrew

oath may arise—after all, only men swore. While the Saturnian nature

of the oath can still be explained (Yahweh is a Saturnian god), how is

Uranus connected to it? However, there are even a few explanations: recall

the purely masculine nature of the ancient Greek god Uranus or

the related Indian Varuna, and so on. Furthermore, in

the teachings of Kriya Yoga and in the cosmogonic views of many

peoples, “air and fire are masculine principles, while earth and water are

feminine.”

The sacred name corresponding to this sefira is Shaddai—He who

is sufficient. The numerical value of the name is 8.

Next, of the six Tiantai “ordinary” worlds, Yesod corresponds to:

– The world of hell (“moon of hell,” Saturn) for the element of earth;

– The world of hungry ghosts (“moon of hungry ghosts,” which is equated with

the ordinary Moon; however, the reasoning allowing the transition from the Moon to

Uranus is not complicated). The element is air.

Svadhisthana

The eighth sefira is Hod (lit. “reflection of light or sound,” cf.

Greek “echo,” Russian “gudit’”; later this word acquired the meaning

of “glory,” good or bad). The second chakra, Svadhisthana,

is a six-petaled lotus of cinnabar color with a crescent on the cup

(the goddesses of the Moon and Venus were often conflated and interchanged

in many mythologies).

Svadhisthana embodies the attitude toward other people (including

sex), the sense of taste, and the element of water. The point Zhongji

(“Middle Summit,” VC3), located 4 cun below the navel, corresponds to it.

In our scheme, Pisces and Neptune correspond to it in women, and Sagittarius with Jupiter in men. Speaking of Neptune

for women, one might recall the ritual cleansings (ablutions)

prescribed for women in the ancient Hebrew treatise “Tahorot.”

The sacred name corresponding to this sefira is Elohim Tzvaot (Sabaoth), God of Hosts.

The number is 9.

From the Tiantai worlds, this corresponds to:

– The world of animals (“moon of cattle,” Venus: there is no need to speak of the connection between Venus and

Neptune);

– The world of humans (“moon of humans,” Mercury. How justified Mercury is

here is difficult to assert; however, Mercury is quite polymorphic, and

besides, the bu-se rule—the influence on the opposite meridian—can also be applied here: Sagittarius and Pisces are places

of Mercury’s detriment, and it requires strengthening. We will return to this later.

Manipura

The seventh sefira, Netzach (from Akkadian “neitsu’ah”—to overcome,

conquer; traditional translation—Victory. Modern rabbis declare it as

“Netzah”—Eternity). The sacred name corresponding to this sefira is again Sabaoth, but as

Sabaoth-Yahweh (Yahweh-Tzvaot). The numerical value of the name is 3.

The third chakra, Manipura—”The chakra of the diamond city,” the center of energy exchange

with other people, the sense of sight, and the element of fire. The point Shuifen

(“water divider,” VC9), located 1 cun above the navel, corresponds to it.

Astrological correspondences: Mars and Aries in men (Victory),

Pluto and Scorpio in women (eternity). Venus is in detriment.

We have:

– The world of Asuras (“moon of titans,” Mars), the element of fire;

– The world of heaven (“moon of gods,” Pluto), the element of water: Scorpio is

a water sign. “And the flowers of the eternal lilac flow over the waters of eternity,”

as the Greek poet Odysseas Elytis wrote.

It is also said of the seventh and eighth sefirot: “Netzach and Hod are

the legs… The scales symbolize the two reliable supports—the sefirot.

Hod 7.

————————- WORLD OF CREATION ————————

Let us now turn to the invisible worlds. The first is the realm

of feelings, the World of Creativity, Olam ha-Beria (from “bara’,” with the final aleph:

to create, to make). These are the images that have not yet materialized

into reality, the ideas of things, the laws: “The Law is connected to the sefira Gevurah

(fifth); justice—with the central pillar on which the

cosmos rests—sefira Tiferet (sixth).” Gevurah, moreover,

represents the left hand, Chesed (fourth sefira) the right, while Tiferet

represents the torso.

on which the universe rests. The sacred name corresponding to it is

Eloha, and its number is 6.

The fourth chakra, Anahata (translated as “unstruck” or possibly from

Sanskrit “Ana,” meaning breath), is Sympathy. Its twelve-petaled lotus

has ochre hues. Within its cup, two intersecting triangles form a

star resembling the Star of David. It is associated with breath and the

element of Air.

For women, Venus and Taurus (Earth) correspond to it; for men, Venus

and Libra (Air). Among points, it corresponds to Jiuwei (“Pigeon’s Tail,”

VC15, between the nipples).

Libra and Taurus are the places of Mars’ (and Pluto’s) fall.

“The world of those who hear the voice.”

Vishuddha

The fifth sephirah, Geburah (Strength, from “gavar”—to be strong; also

denoting power and might), the Law. At first glance, this seems

exclusively Jupiterian, but we already suspect that Jupiter is weak here:

it is in fall in Gemini and Virgo. Its sacred name is Elohim, and its

number is 5.

The fifth chakra, Vishuddha (“purified”—recall the treatise “Tahorot”)

concerns purification and Mercury in the sephirah Hod, associated with

the concept of space. Its sixteen-petaled lotus has a smoky hue. Within

the lotus cup is a circle, symbolizing the aether. It signifies creative

force and the ability for self-expression (an analogy with the Ace of

Wands in the Minor Arcana of the Tarot suggests itself). Its element is

the “fifth element” of the ancients—the aether. The point corresponding

to it is Tian-tu (VC22), the “Celestial Path,” located at the center of

the suprasternal fossa.

For women, Mercury and Virgo correspond to it; for men, Mercury and

Gemini—places of Jupiter’s (and Neptune’s) fall.

“The world of those who strive for enlightenment.” It is no coincidence

that A. Podvodny notes that the levels of Vishuddha, Ajna, and

Sahasrara (i.e., in our understanding, the mercurial—Buddhi, solar-lunar

—Atman, and the highest—Absolute or Brahman) are attainable for the

embodied person only through meditation. We find confirmation of this in

the seven stages of yogic self-improvement (from bottom to top):

Raja-samadhi (concentration)

Yoga dhyana (meditation)

Pranayama (breath control)

Pratyahara (withdrawal)

Kriya-mudra (gestures)

Yoga asana (postures)

Shatkarma (purification, yama and niyama)

Ajna

The fourth sephirah, Chesed (“from ‘hasad’—to strive for good, to be

noble; hence ‘hasid'”), Kindness, Mercy. Its sacred name is El, and its

number is 4.

The sixth chakra, Ajna, the “third eye,” the Eye of Wisdom—spiritual

vision. Its white two-petaled lotus is associated with the concept of

time and the realm of images. Paśyantī-vāc—the imagined, inarticulate

speech. Within the lotus cup is an inverted triangle containing the

mantra Om. The sphere of luminaries—Sun and Moon—corresponds to it, for

who better embodies the concept of time?

Among points, it corresponds to the so-called pre-meridian yin-tang

(“Sealed Palace”), though it is located on the anterior median line

(at the center of the glabella, between the eyebrows); however, the VC

meridian is traditionally not included.

For women, it corresponds to the Moon and Cancer; for men, the Sun and

Leo. Saturn and Uranus are in detriment here.

“The world of bodhisattvas.”

————————- WORLD OF EMANATIONS ————————-

Sahasrara

Beyond lies the highest of the spiritual worlds, Olam ha-Atsilut (from

“Atsal”—to emanate), the World of Emanations. It comprises three

sephirot:

Hochma (Wisdom)—the brain, the vessel of thought; Binah

(Understanding)—the heart, for it is said: the heart comprehends. And

of the last two sephirot it is said: “The mysteries are known only to the

Lord our God” (Deut. 29:28); Keter Elyon (Supreme Crown)—the royal

crown, as it is said: “Declaring the end from the beginning” (Isa. 46:10).

This is the highest realm, the kingdom of cosmic Mind; in Tiantai

Buddhism, it is the final of the four “sacred worlds,” the world of the

Buddha. The sephirot that comprise it are unified, for, as noted in the

commentary to Minzhe, “they are not revealed in the world of action, among

other things, indicating their correspondence to the internal organs of

man.” The crown, Keter, is not merely the top of the head but what is

above the head—the place where tefillin (prayer boxes) are placed.

The numbers 1, 2, and 3 in Chinese mean “heaven, earth, man.” As stated

in the Dao De Jing: “From the Truth, One is born; from One, Two appear;

from Two, Three are formed; and from Three, all things in the universe

emerge.” Moreover, this is the Christian Trinity and the Three Great

Secret Laws of Buddhism, among others.

Thus, this world begins with Saturn and is followed by Saturn,

embodying for Europeans the highest planets, and for Indians—the Head

and Tail of the Dragon (considered the most influential of planets).

Hence its correspondence to the thousand-petaled Sahasrara, the chakra

symbolizing the crown of existence, the abode of pure consciousness of

Shiva.

Among points, it corresponds to the 21st point of the posterior median

meridian VG21 (20), Qianding, “Front Hill”; however, this correspondence

is rather conditional, as Sahasrara qualitatively differs from other

chakras, and thus cannot have a direct correspondence on the human

body.

Now, about the sephirot.

The third sephirah, Binah (from “bin”—to discern, differentiate; cf.

Occam’s razor or zhengming—”rectification of names” in Confucianism),

is characterized by Saturn: the gate leading from one incarnation to

another. Its sacred name is Jehovah (Yahweh), the classical

tetragrammaton, with the number 8.

The second, Hochma, in its sophianic aspect, is compared to the entire

Zodiac. Its root “haham” (to become wise) derives from “hek” (sky,

throat; cf. Russian “nebo” and “gortan”), also meaning “mouth” (see

Malchut!). Its sacred name is Yah, the ancient Hebrew (and Egyptian)

lunar god of wisdom and writing, revered in Hermopolis and identified

with Thoth. The numerical value of the name is 6.

Finally, the first and highest sephirah—Keter, the Crown, the apex of

the triad and all ten sephirot, the super-ego. Its name is Ehyeh, and its

number is 3. “The world of archetypes, containing all ideas in their

pristine divine purity—this is Keter.”

Conclusions

This constructed scheme does not claim universality or absolute truth.

Above all, it serves as a tool for understanding the world, the

convenience of which lies in its “compatibility”—its compatibility with

models of the world studied in many systems, including those only

mentioned or entirely omitted in the commentary (yoga, Sufism,

theosophy, Tibetan cosmology, and others).

The practical significance for the astrologer lies in the ability to

determine from a natal chart which chakras in a person

are most “active”—or should be activated through innate inclinations. It

has been tested on numerous natal charts, including those of historical

figures, and has proven its applicability.

Planets occupying a particularly prominent, “emphasized” position in the

chart indicate the activity (“openness”) of the chakras. This could be a

stellium (a cluster of three or more planets in one place), a position in

its own house or exalted, reinforced by exact aspects (whether “beneficial”

or “malefic,” which does not matter in this context), or a planet’s

position in an avatar point (15 degrees of Taurus, Leo, Scorpio, or

Aquarius), among others. Identifying such a planet (or planets) on the

central circle of the scheme allows one to determine which chakra should

be most active in a person, as well as to identify the second and third

most active chakras with sufficient accuracy.

The angles (Ascendant-Descendant and Midheaven-IC) themselves do not

“emphasize” a position.

Planets. Although, of course, if a “highlighted” planet is also

conjunct the Ascendant, this can be considered additional

evidence of the activity of the corresponding chakra.

Conversely, a planet in a weak position—fall, peregrine (without

aspects), combust, etc.—indicates the passivity of the

corresponding chakra, its lack of processing, and/or the need for its

activation.

The period of possible “opening” or activation of the chakra is determined

by transits, especially those of higher planets (from Jupiter and above) and

complementary planets (right column of the diagram).

The diagram also provides a recommendation on how to activate a passive or

further strengthen an active chakra. This is indicated by planets shown in

the ascending row on the right side of our diagram (the generally accepted Western

system of correlating chakras with planets, the origins of which are now

understood: it is the same principle of bu-se, influence from

the opposite end). For example, weak Mars (e.g., Mars in Cancer) in a

man naturally signifies weakness in the sephirah Netzach (unfulfilled

plans) and the unprocessed state (“closed” chakra) of Manipura (energy

exchange with others). In the right vertical column, Venus corresponds to it,

which serves the astrologer, first, as an indication to check Venus in his natal chart, which, as a rule,

also turns out to be in an unfavorable position, and second, as advice to

apply the principle of bu-se: strengthen Venus (simply put, take care

of your appearance, visit theaters more often, give flowers to women,

in short—learn to love yourself and others).

The diagram does not provide advice on how to deactivate (“close”) a particular chakra.

Addendum

Just as the number of planets is not limited to the seven classical ones or

even the ten discovered so far, the number of chakras is not limited to the

classical six (or seven, if Sahasrara is included). “There

are chakras, and their number varies for each person. One may have

seven, another nine, one more, another less… in reality, there is an

infinite number of chakras.” Indian tradition also considers a number of “additional” chakras—Lalana-chakra,

Manas-chakra, Soma-chakra, and some others. I have only been able to study

a few; perhaps some readers will want to continue this work, and then we will learn more.

Thus, the famous researcher Woodroffe (who also wrote under the

pseudonym Arthur Avalon), analyzing old Indian treatises,

found on one of the illustrations under the twelve-petaled lotus

of Anahata a small depiction of the Akitra chakra. Such a placement

means, however, that Akitra is not below Anahata but

deeper, at another level, or, as followers of

Integral Yoga say, on the causal (kausal) body.

Although the number eight (Akitra has eight petals) was considered the number

of Venus, this chakra is associated not only with Venus (and Anahata) but also

with Saturn as one of the embodiments of the father and lord of the Universe (cf.

eight as the number of the sephirah Yesod and the Muladhara chakra), and Uranus as

a symbol of cosmic balance (“world conscience”).

Between Saturn and Uranus lies the orbit of Chiron—the planetoid

discovered in 1977 by Charles Kowal. Chiron corresponds to the

additional (11th) sephirah Da’at, usually located in the World

of Creation on the line connecting Tiphareth (Venus) and the three higher

sephirot of the World of Emanation: “Da’at—Knowledge—opens one world to another,

helps overcome the Abyss and connects Kether with Tiphareth—’beauty'”

on the central pillar of the “Tree of Balance.” The image of Da’at, as a rule,

is omitted when considering the sephirot and partially merges with Tiphareth, and

Tiphareth should be considered with this correction. For clarity,

we present the diagram of the Kabbalistic Tree compiled by Semira and V. Vetas.

In another illustration in the same treatise—on the forehead of a person, above

the Ajna chakra, a small depiction of the Dvadasharna, or Manas-chakra, a twelve-petaled lotus, was placed. This chakra, also

located on the causal body, embodies the “Heavenly Heart,” a common

concept of the luminary that unites Sun and Moon, and the general concept

of vision that combines both eyes, right and left. “Just as

the physical heart is the center of the external world, so the Heavenly Heart is the center of the internal

world, felt through meditation and concentration.” It is also called

Manas-chakra, considered the symbol of the “subtle mind”—manas.

The symbols of the “subtle mind,” higher-order interactions in

modern Western astrology, are considered the asteroids orbiting between

Mars and Jupiter, fragments of the mythical Phaeton, primarily

Ceres, Pallas, Juno, and Vesta. There is a strong temptation to link

Dvadasharna with the asteroids and the sephirah Binah (“the separator,” i.e.

understanding Mind), but there is not yet enough data to support this conclusion. Followers of the Globa school use the fictitious

planet Phaeton, whose characteristics in some respects coincide

with Juno; perhaps they will be able to conduct a more detailed

study? In any case, a direct connection with the Kabbalistic Tree for

Dvadasharna has not been established.

And finally, at the very top, in the center of darkness, a point is distinguished,

called Bindu. This word means “drop”; it is also the name of the

Anusvara—the dot above or below a Devanagari letter, indicating

its nasal pronunciation (all sacred words, primarily

mantras, are pronounced nasally).

Hindu Brahmins, shaving their heads, leave a tuft of hair

growing precisely from this point. It is considered the mystical center

of the soul and is also called the Soma-chakra. Its symbols are the waxing

Moon and the lunar night. It is associated with the production of male seed

(testicles).

In the Kabbalistic system, there is another additional sephirah,

called Klipoth (pl. of klipah—”shell, husk”): negative,

“impure” forms of existence, a byproduct of the act of creation. Sometimes it

is also regarded as an additional (12th) sephirah, whose meaning

is similar to that of Pluto in astrology.

In the Kabbalistic Tree, it is placed beneath the triad of higher sephirot of the World

of Emanation as if as a shadow. It is logical to assume that the shadow

of the triad itself consists of three parts. Bindu is also divided into three

elements or parts: iccha (will), jnana (knowledge), and kriya

(action).

Semira and V. Vetas also associate Klipoth with Pluto—not

Pluto from our central circle, but the missing planet in the right

vertical column of the diagram. Theoretically, Klipoth could be correlated

with other missing planets, i.e., hypothetical trans-Plutonian planets, but,

first, data on the nature of Transpluto—Isis, and especially Transpluto—Proserpina, are still too uncertain, and,

second, there is simply no need for this. Especially since Pluto in

modern astrological anatomy corresponds to the “thigh,” which

the ancient Hebrews swore by, i.e., the testicles. Here is what Semira and V.

Vetas write: “Klipoth is the reserve strength of the entire system as a whole. Klipoth

first manifests itself as the potential of Kether—and the chaos of the abyss,

opposing the future world harmony. Then, at each stage

of creation, its own Klipoth arises to balance what has already been created and

allow the accumulation of strength for a new emanation—and only when

creation is complete does Klipoth become unquestionable evil, as its

forces either demand a new stage of evolution or threaten to turn it back.

Of all the Klipoth revealed in Malchut, only the potential of Venus—

natural passion—is perceived by man not too

negatively.”

This description fully applies to Bindu. Especially since Venus

exists not only in the earthly and celestial, but also in the feminine and

masculine aspects (Aphroditon, the Venusian masculine deity in Cyprus

and others), while Pluto’s ability to create “evil” (though unintentionally)

is widely known.

For now, we will conclude our study here. As a reader,

you have likely already become convinced that it provides quite rich material for

reflection. The author would be grateful to readers for any comments and

suggestions.

References:

1. Yefimenko V. The Concept of Shakti in Indian Culture. 1992, manuscript.

2. Saraswati, Swami Satyananda. Asana Pranayama Mudra Bandha. Bihar, India, 1977.

3. Hinze, Oscar Marcel. Tantra Vidya. Based on Archaic Astronomy and Tantric Yoga. Delhi, 1989.

4. Semira. The Art of Astrology. L., 1989, samizdat.

5. Schermer, Barbara. Astrology Alive. Northampton, GB, 1989.

6. Semira, Vetash V. Kabbalah. Part I. 1990, manuscript.

7. Minhah le-Erev Shabbat. Sidur Tehilat ha-Shem, Jerusalem, 1990.

8. Sefer Yetzirah, cited from /7/.

9. Radhakrishnan S. Indian Philosophy, translated from English, vol. 1, M., 1956.

10. Rajneesh, Bhagwan Shri. Meditation: The Art of Inner Ecstasy. Rajneesh Foundation, Poona, India, 1977 (Russian translation, samizdat).

11. Cf. e.g. Prov. 24:2; commentary see: Mikhelsky N.M. Selected Works on the History of Religion. M., 1974.

12. Shah, Pragna R. Tantra: Its Therapeutic Aspect. Punthi Pustak, Calcutta, 1987.

13. Koechlin de Bizemont, Dorothee. L’Astrologie Karmique. Paris, 1983.

14. Luvsan, Gavaa. Traditional and Modern Methods of Eastern Reflexotherapy. M., 1986.

15. Huber B., Huber L. Die Berechnung des Horoskops. Adlisvil/Zuerich, 1988.

16. Arsenyev V.R. Beasts = Gods = People. M., 1991.

17. Ish Yetzirah. N. Rosenberg, Brooklyn, NY, 1986.

18. Podvodny A. Kabbalah of Numbers. M., 1989 (samizdat).

19. Dao De Jing. Translated from Chinese by V. Perelishin. Rio de Janeiro, 1971.

20. Woodroffe, John. The Serpent Power. Madras, 1918.

21. Purnanandayati, Sri. Sat-Cakra Nirupana, 1577.