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Transcendental Events:


On the nature of the Transcendental Energy:


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Summary of Plametary Symbolism:


Introduction to Transcendental Planets:






















Nodes, Travel, and the "Triple-zero" Transcendental:




Additional biographies and events:







The Least-Aspected Planet as the Spiritual Raison d'Etre:


Transcendental Nations:


American Presidents & LAP Saturn:


World Events:


Beyond the “Trigger Effect”:


The LAP as the Focal Point of the Horoscope:


Zones of Intensity:


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Joan Baez

Ethel Barrymore

Clara Barton

Otto von Bismarck

William Blake

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Louise Brown

Elizabeth B. Browning

Sir Richard Burton

Robert Burton

Richard E. Byrd

Lord Byron

Catherine the Great

Louis-Ferdinand Celine

Charlie Chaplin

Claudette Colbert

Sir Arthur Conan Doyle

The Dalai-Lama

James Dean

Simone de Beauvoir

Claude Debussy

Emily Dickinson

Amelia Earhart

Adolf Eichmann

T.S. Eliot

Queen Elizabeth I

F. Scott Fitzgerald

Sigmund Freud

Indira Gandhi

Paul Gauguin

George Harrison

Ernest Hemingway

Adolf Hitler

Victor Hugo

Helen Keller

John F. Kennedy

Robert F. Kennedy

John Lennon

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Jack London

Marcello Mastroianni

Herman Melville


Maria Montessori

Jim Morrison

Benito Mussolini

Friedrich Nietzsche

Richard M. Nixon

Pablo Picasso

Vanessa Redgrave

Rainer Maria Rilke

Arthur Rimbaud

Jackie Robinson

Auguste Rodin

Erwin Rommel

Eleanor Roosevelt

Dante Gabriel Rossetti

Bertrand Russell

Edith Sitwell

Ringo Starr

Algernon Swinburne

Teilhard de Chardin

Alfred Lord Tennyson

Nikola Tesla

Harry Truman

Jules Verne

Queen Victoria

Luchino Visconti

George Washington

Edward H. White

II Kaiser Wilhelm

II Woodrow Wilson

William Butler Yeats


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Transcendental Mars

Sooner murder an infant in its cradle than nurse unacted desires.
The lust of the goat is the bounty of God.
Those who restrain desire, do so because theirs is weak enough to be restrained.
The tygers of wrath are wiser than the horses of instruction.
–William Blake, The Proverbs of Hell.

Core meaning:

In furthering the evolution of yang through the symbolic solar system, Mars pro­pels the “uniquely expressed ego-consciousness” (Sun) into a larger interpersonal playing field. This is not experienced as soulful union or a merging of personal (Moon) or romantic (Venus) feelings but, rather, as the experience of a distinct, particular identity maintaining its separateness yet interacting with other “selves.” The experience of two people engaged in a competitive match is an example of separate, isolate, individuals joined together in a process (the game) yet matching their respective skills against one another in order to refine and further differentiate such skills. The Mars complex describes the ability to extend one’s will, focus, and concen­tration (Sun) in a forceful manner. Therefore, Mars rules experiences that further discrimination through acts of separation.
        This yang form is notable for maintaining a spirit of separateness and independence. Examples include groups composed of specialists (e.g., a battle regiment; a construction crew) whose combined efforts result in achieving a desired goal. Such groups are often composed of members with highly differenti­ated skills who work in dynamic, stressful atmospheres replete with displays of dominance assertion.
        Just as Venus rules the personified yin energy, Mars rules the personification of the yang force. This is often symbolized by an adventurous, heroic, or idealized male figure. The members of such groups will either rally around or compete with the central figure upon whom the group is largely focused and by whom it is directed or ruled. The fruits of such interactive labor are produced as a result of an aggressive play of forces directed and overseen by such a key figurehead. Finally, it is through this interac­tive extension of the self that individual identity (Sun) is tested, refined, and inte­grated into consciousness and into the competitive group dynamic.
        Mars rules the maintenance of distinctive self-borders. This function comes into play when one’s identity is threatened (physically or psychologically) by another person or thing. Martian assertiveness must be relied on not only to protect oneself from physical intrusion but also to separate oneself from the web of psychological projection that others attempt to impose on us. When we are viewed by others not for whom we are but, instead, as a symbol of some unintegrated aspect of their psychological material, we will become involved in their attempt to redeem or to destroy their own unconscious through an attempt to either “redeem” or “destroy” us. For example, the scapegoat is victimized by bearing the projection of society’s unintegrated “dark side,” “moral inferiority” etc. As a result, he will suffer unjustly because of an inability to force­fully demand a separation–and to therefore effect discrimination–between what is “I” and what is “thou.” Drawing a clear line around one’s territory (one’s psychic or physical boundaries) and effectively guarding and protecting it from intruders may prevent such projec­tions from taking hold in the first place. Indeed, the word projection is notoriously close to projectile: an implement of war that, like all weapons and sharply pointed objects, is traditionally associated with the Martian rulership. Indeed, one’s martial shield, martial strategy, and martial fortifications must be positioned properly in order to protect oneself effectively in the battlefield of life.
        This maintenance of a discrete, separate identity is anticipated by the “light” of the Sun (i.e., conscious insight), which “show[s] up objects in all their pitiless dis­creteness and separateness” under “the harsh, glaring light of day.”1 Such solar symbolism also anticipates the Saturn complex, as Saturn traditionally rules separation wrought through “collectively agreed upon fixed boundaries and set limitations.” While the Sun engenders a “psychological light” that illuminates consciousness and that furthers the ability to discern identity, and while Mars enhances the process of discriminating between the subject and object of desire, Saturn provides a fixed structure within which an aggregate of separate identities may productively function in the society-at-large. Through Pluto (the final yang symbol), we attempt to discern the core elements of identity and of objective reality. Such Plutonian acts of discrimination involve research into the symbolic representations of the unknown (e.g., symbols of the building blocks of reality, such as mathematical equa­tions that describe the nature of subatomic particles; the symbols and imagery of the archetypes of the transpersonal psyche: the invisible, unknowable realm that lies at the substratum of being).
        The quality of “separateness” that astrologers typically cite to describe Mars portrays only one aspect of Martian interaction. While never experienced as an “interpersonal merging” (such as Moon or Venus), nonetheless Mars energizes partnerships of all kinds. Energy is created through what might be termed the “tension of opposites”: positive and negative poles in proximity to one another create a force: action is the result. (Energeia is the Greek root of the word energy, from energos, meaning active, at work.) The energetic dynamic in male friendship is often based on this quality of polarity. For example, the Mars archetype ruled the eon of Aries2 (approximately 2,000 B.C.-1 A.D., which preceded the “Age of Pisces” [1 A.D.-2000 A.D.]). During this Aries eon, Mars was especially incarnated in the form of dynamic partnerships that existed between warriors. The notion of “fraternal bonds of loyalty” adequately expresses the sacred dimension of this Martian experience (much more so than does the rather profane and banal social-worker phraseology of “male bond­ing”!).
        The qualities of “power,” “energy,” and “action” described in the I Ching correspond to the traditional attributes of Mars. Often, astrologers ascribe these qualities to Sun and Mars and do so in a manner that does not properly distinguish between the solar and Martian forms of expression. While the Sun signifies power, energy, and action particularly in the context of triggering the nascent self and catalyzing its function as the central point of identity (i.e., the ego-complex), Mars has more to do with power, energy, and action as it is applied with or against others on an interactive, interpersonally dynamic basis. Interactive expressions of power over others (e.g., a military regiment dynamically working together to achieve victory over another regiment) or applying one’s personal energy to complete a group task or to achieve a group goal (e.g., a team effort) are examples of the Mars effect. The intra­psychic energizing of one’s spirit as a result of these experiences is also ruled by Mars (e.g., the feeling that results from expressing interpersonal power). Unlike the further development of yang through Saturn (expressed in a larger, social-collective organization) or Pluto (the global or transpersonal expression), Mars acts on an interpersonal basis: through differentiated, interactive groups or on a one-to-one interpersonal basis. Power expressed through the “collective self” (through institutional means or through the rigid expression of socially condoned laws [Saturn]) or through the “transpersonal self” (e.g., the great dictator altering the fate of the masses through his personification of archetypal forces within the unconscious [Pluto]) describes, respectively, the collective self of Saturn and the transpersonal Self of Pluto. With Mars, interactive self-identity describes the self competing against, or acting in accord with, other “selves” and how this further defines one’s identity or the group’s self-identity, e.g., a regiment receiving group hon­ors. This experience is qualitatively different from the self-refinement achieved through social-collective (Saturn) or transpersonal forms (Pluto) of experience. In a similar manner, Mars rules the manipulation of the immedi­ate environment by an individual who actualizes his individual will: a will fueled by Martian potency, determination, and assertiveness. When work or action is the outward expression of the inner experience of power, strength, courage, aggression, ambition, adventure, hunger, passion, sexual drive etc., we witness the Martian desire that seeks to fulfill itself by obtain­ing its immediate goal.

Improper manifestation of the energy:

While Mars is usually channeled through physical energy and work, internally it is experienced as psychological vitality and desire. When challenged by diffi­cult aspects in the birth chart, and particularly when Mars is lacking in conscious integra­tion, problems will arise in channeling energy to one’s goals.
        Besides symbolizing male potency, the arrow-shaped glyph of Mars signifies the expansion of identity through the expression of desire. When desires are suppressed, the self remains stuck in a nascent, unvitalized phase of development. The need to express interpersonal desire will then be usurped by another planetary principle: for example, through the assumption of an impersonal social role (Saturn), Saturn may demand an unhealthy sacrifice of personal desire in favor of fulfilling the desires of the social collective. With Pluto’s usur­pation of Mars, an urge to explore a transpersonal dimension of the Self will arise, especially in the form of developing a fascination with archetypal energies of transformation or with the notion of the Divine Self, which in religious systems promise a complete “regeneration of the identity” (Pluto). With the crypto-religious3 mani­festation of Pluto, the masses are led by a quasi-religious belief in the transformative powers of the “great dictator.” (The personification of the yang energy in the local heroic figure is here extended to the transpersonal realm in the notion of a dictator as embodying a global, transpersonal spirit or Zeit­geist.)
        The conscious fulfillment of personal desire (Mars) is all the more crucial once we realize that, in such subliminal forms of its expression, we may simply add fuel to the destructive fire of unconsciousness, as in the examples above. When Mars is properly functioning, however, the social persona (Saturn) serves as a means of channeling the interpersonal experience of work (Mars) into a socially productive form (Saturn). In this sense, Mars, in extending the individual self of the Sun into the Martian interactive self-identity (especially through the experience of working with others), foreshadows the collective achievements wrought through the sum of interac­tive efforts: the Saturnian or collective self.
        The most common form of an improperly expressed Mars is the aggressive self that asserts its presence into the environment in harsh, humanly “unrelated” manners and that incurs damage upon the self-image of others. In maintaining a separate self-identity, Mars may, in extreme form, sever rather than merely separate. Museum collections around the world are filled with examples of the chopping, slicing, bludgeoning, ramming, cutting, impaling, and repulsing implements of war, all of which attest to this humanly “unrelated” aspect of Mars: as the god of violence and aggression.4 This form of yang madness is symptomatic of an ego inflated by the Mars principle, which is now obsessed merely with dominance over others. The productive experience of interacting with other self-identi­ties is now replaced by a form of interactive abuse.
        This abuse is centered on the interper­sonal level, rather than through impersonal institutions (Saturn) or through a dictato­rial international dominance of the masses (Pluto). Mars channels the yang energy directly upon the environment so that the repercussions of such actions are instantly felt.
        In a similar manner, Mars rules the immediate gratification of desire (unlike the long-range, “collective” planning of Saturn’s linear time management or the transpersonal time frame of Pluto). There is a sense of immediacy connected to the Martian yang expression: desire roots us to the present; it demands life, life lived now. Mars forces us to act. This is the proper expression of Mars, especially since unlived desire will cloud the ego’s perception of the social-collective and/or transpersonal nature of the Self. In Indian religious tradition, certain Hindu temples illustrate this tenet of spiritual expe­rience through the creation of erotic stone sculptures that festoon their outer facades. If the worshipper has experienced a transcendence of earthly desire, he may safely enter the temple without being distracted by the experience of base arousal. Otherwise, an inability to transcend instinctive urges will leave the worshipper transfixed at the facade, projectively bound to the erotic expression of the godhead.5
        Viewed from another perspective, base desires are expressions of the higher Self as experienced through a sensual, erotic life force.6 Through the burning of desire we are cleansed, and the dramatic need to continually reenact the cycle of desire-and-fulfillment is finally transcended. Through a continual experience of penetrating ever deeper into the nature of desire, we even­tually arrive at a more sophisticated understanding of it and of the regen­eration of the yang force in its higher octaves of expression. The sacrifice of personal desire in order to better assist the collective purpose (Saturn) and the transpersonal Self (Pluto) represent further stages of yang consciousness, which are rooted in the red-blooded life force of Mars.

Transcendental potential:

Mars triggers the appetites that define and propel the self. Our conscious identity is expressed through the ego (Sun), and it then develops in an interpersonal manner, i.e. through dynamic inter­action with others and by effecting alterations in the environment that reflect one’s true desires. The Mars location may activate such intrapsychic or spiritual needs, stirring desire to the point that action is the first and immediate result. This may manifest as newfound courage, determination, drive, and the ability to actualize the will. Mars engenders a maturation that in the Sun may remain only a potential idea, spirit, notion, or nascent thought form.
        While the Sun riggers planetary energies through certain natal transits, or may “illuminate” the meaning of their symbolism, Mars “fuels” the various planetary principles. Under the Transcendental Mars location, Mars extends the Sun principle from “defining the self” to acquiring the goals of the desirous self. The means of defining a broader social role may now come into sight, as dynamic interpersonal contacts create inroads into larger institutional structures (Jupiter / Saturn) or as interactive accomplishments prove one’s merit and ability to fulfill collective responsibilities (Jupiter/Saturn). And sexual vitality and potency will now properly complement and energize the love experience (Venus).
        The conscious integration of Mars prepares the spirit for a complementary experience of soulful qualities (yin). The Mar­tian tendency to maintain separation and affirm personal strength will enable one to withstand the otherwise enervating yin qualities of being yielding and recep­tive (Moon); of being intimately related with another person (Venus); of the interpersonal soul expanding upon its contact with the cultural or collec­tive soul (Jupiter); and of being merged or dissolved within the anima mundi or world soul (Neptune). The “revolution and liberation of self and soul” symbolized by Uranus and the “maintenance of cognition and communication” symbolized by Mercury each take a toll on the nervous system and the supramaterial aspects of psyche, and an effectively functioning Mars will provide the strength necessary for a healthy functioning of one’s physical and psychic well-being.
        Relocation to the Transcendental Mars region will result in experiences that test and challenge one’s courage, fortitude, and strength or that require an intensely focused concentration, stamina, and will power. This location will foster the experience of “living in the moment,” as psychic energy will directly express itself through the drive to obtain the goal of one’s desire. Perhaps as a result of this, energy that was previously lacking a focal point will now manifest in “direct action, “resulting in a more man­ageable energetic interaction with one’s immediate surroundings.

Personalities with Primary Transcendental Mars:

Clara Barton (founder of the American Red Cross; known as the “angel of the battlefield” because of her “energetic work” in “braving enemy fire” to deliver food and supplies dur­ing the American Civil War; whose Primary Mars line sets over the Confederate South, the setting of some of the “bloodiest battles” of the “war”; who wrote: “I wrung the blood from the bottom of my clothing before I could sleep”); Lord Byron (born in London, almost precisely under his Primary Mars line, whose Primary Mars / Secondary Pluto describe the “burning of desire” [Mars] and the “desire to transcend the identity of the desirous self” [Pluto]: succinct definitions of the Byronic quest in literature and in Byron’s personal life); Sir Arthur Conan Doyle (“surgeon” and prolific, “hard-working” writer; born in Edinburgh, Scotland, near his Primary Mars line); Henry Ford (founder of the Ford Motor Company, born near Primary Mars in Greenfield, Michigan; noted for his assembly-line method of “production”–“a most effective way of channeling energy in the work place”–and for his “aggressive” modern business methods); George Harrison (whose equally underaspected Mars / Jupiter lines pass over the center of India in a narrowly focused Transcendental Midpoint-Field, reflecting Harrison’s “ardent, deter­mined pursuit / of higher forms of consciousness, especially those found in the philosoph­ical and religious doctrines” of India (Mars / Jupiter); Katherine Mansfield (whose Primary Mars describes the “adventurousness” and the “passionate approach to life” that clearly marked her biography); George Washington (“military general” born in close prox­imity to his Primary Mars, whose “military engagements” also occurred directly under his Mars line; elected first president of the United States as a result of his suc­cessful “command” of “military forces”; temporarily appointed as “com­mander-in-chief” of the U.S. “Army” in 1798, when “war” with France seemed imminent); Edward H. White II (who “took the first step” in space in the American space program and who was called the world’s first “self-propelled” astronaut; whose Pri­mary Mars line was near the new Mission Control Center in Houston, Texas, which became the space program’s nerve-center for the first time during his Gemini 4 flight).

Events: Atom bomb: First controlled nuclear chain reaction; Civil War: Secession of South Carolina (with Secondary Transcendental Pluto); Vietnam: The Tet Offensive (with Secondary Transcendental Pluto).

* * *

Keynote phrases for Mars:

•The “masculine” or yang force expressed through energetic interpersonal interac­tion.
•The spirit (animus) principle in its forceful individual manifestation.
•The masculine lover, especially in his personification of a virile and potent force.
•The power of desire.
•Experiences that further discrimination (i.e., consciousness) through acts of separation.
•A “relational function” in which the self interacts with others but maintains a sense of distance or “separation.”
•Biological drives demanding expression in everyday life.
•The urge to actualize desire in the immediate present.
•The drive that thrusts the ego (Sun) into manifest action (Mars).
•Energizing the will (Sun) and directing it upon the environment in an intense, dynamic fashion.
•The urge to express and defend the self.
•The desire to procreate.
•The urge to possess, ravish, experience, push away, discard.
•Relating through “assertion.”
•The notion of a “personal force.”
•Actualizing the self by counterpointing it against one’s surroundings in order to real­ize, through separation and discrimination, one’s distinctive self-borders (“I am this; I am not that.”
•The secondary manifestation of yang consciousness (following the Sun) in the sym­bolic solar system.
•In Indian astrology, Mars rules strength and corresponds to “desires and the animal instinct in man.”7
•The yang energy experienced as the interactive self.

1. “The ‘mild’ light of the moon ... merges things together rather than separates them.” Carl Jung, Mysterium Coniunctionis, p. 179.
2. Unconscious identification with or ego-inflation by the Mars principle can result in the usurpation of its planetary complement, Venus. When Mars dominates Venus, an unconscious romanticizing of aggression is the result. This violent form of Martian excess particularly dominated the eon of Aries.
3. A term coined by Mircea Eliade, the modern scholar of comparative religion, to describe the hidden religious instinct at work within much seemingly secular activity.
4. “Swords, knives, and sharp cutting edges of all kinds belong to the [alchemical] symbol­ism of separatio ... One of its major symbols is the cutting edge that can dissect and differ­entiate on the one hand and can kill on the other.” Edward F. Edinger, “Psychotherapy and Alchemy,” Quadrant, vol. 14, no. 2, p. 49.
5. “I asked an Indian about the obscenities on the walls of the Black Pagoda at Konarak. He replied, ‘But see how interested the people are.’ I objected that they were probably already far too much interested in sex. But the Indian answered: ‘That is how it should be, other­wise they keep out of life and then how can they live their karma right through?’” Jung, “The Process of Individuation. Notes on Lectures given at the Eidgenössische Tech­nische Hochschule, Zürich, October 1938-June 1939.” Unpublished mimeograph, Lecture II, Nov. 4, 1938, p. 13.
6. “... the West has contrived to fabricate a duality between body and spirit, whereas the East has striven to unite the two. For the East, there is no difference between body and spirit; they are indissolubly bound together. [...] You’ve seen those great temples in India, with their facades crammed with erotic figures which exceed anything imaginable. Can one say those temples are the work of atheists or sensualists? No, they are the work of deeply religious people. They represent a worship of the flesh, of the body, which leads men to the gods. [...] Even in the Middle Ages the co-existence of body and soul was accepted. Look at the cathedrals: to a certain extent their exteriors remind one of the Hindu temples I was talking about just now; they bear the mark of the human body, and this is most evi­dent in the forceful expression of sexuality in the small sculptures on the cornices. Once you get inside, doubtless it’s something else entirely.... You could think of man as a full-scale cathedral, in his way.” Henry Miller, Henry Miller in Conversation with Georges Belmont, pp. 77-78, 81.
7. Ibid., Dreyer, Indian Astrology, p. 89.

Additional Mars quotes:

The poet was a fool / who wanted no conflict / among us, gods / or people. / Harmony needs / low and high, / as progeny needs / man and woman.

The mind, to think of the accord / that strains against itself, / needs strength, as does the arm / to string the bow or lyre. From the strain / of binding opposites / comes harmony. (Heraclitus.)

The strength of one who attacks has in the opposition he needs a kind of gauge; every growth reveals itself in the seeking out of a potential opponent–or problem: for a philos­opher who is warlike also challenges problems to a duel.
(Neitzsche, Ecce Homo. Here we see how Mars anticipates the symbolism of its planetary neighbor, Jupiter: ruler of philos­ophy, “the love of wisdom.”)


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I. Introduction

II. Transcendental Biographies    |    III. Transcendental Events

IV. Psychic inflation    -    Summary of Planetary Symbolism    -    Transcendental Planets        

V. Nodes / the Triple-zero Transcendental    |    Appendices: Orbs / References / Data

Additional Maps    |    Notes    |    Bibliography    |    FAQ


I. Interview in Astrolore    |    II. Transcendental Nations    |    III. American Presidents & LAP Saturn

IV. World Events    |    V. Numinous Consciousness    

VI. The LAP as a metaphor of the soul    |    VII. Zones of Intensity    |    

VIII. Complete Index of Names and Events
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