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The Role of the Least-Aspected Planet in Astrocartography:

Table of Contents:

Introduction:

Transcendental Biographies:

Transcendental Events:

On the nature of the Transcendental Energy:

Psychic inflation:

Summary of Plametary Symbolism:

Introduction to Transcendental Planets:

Sun:

Moon:

Mercury:

Venus:

Mars:

Jupiter:

Saturn:

Uranus:

Neptune:

Pluto:

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

Appendices:

Additional biographies and events:

Bibliography:

FAQ:

 Postscript:

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:

Transcendental Portraits:

Rob Couteau in Wikipedia:

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Transcendental Moon

Even a soul submerged in sleep
is hard at work, and helps
make something of the world.
–Heraclitus.

The ‘mild’ light of the moon ... merges things together rather than separates them. It does not show up objects in all their pitiless discreteness and separateness, like the harsh, glar­ing light of day, but blends in a deceptive shimmer the near and the far, magically trans­forming little things into big things, high into low, softening all color into a bluish haze, and blending the nocturnal landscape into an unsuspected unity.
–Carl Jung, Mysterium Coniunctionis.

Core meaning:

In the Chinese Book of Changes or I Ching, yin energy is characterized as “dark, yielding, receptive,” and is expressed through the image of the earth. It is the “perfect complement of the creative–the complement, not the opposite, for the Receptive does not combat the Creative but completes it. It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal.” Like the astrological Moon, yin symbolizes the maternal, nourishing, life-bearing qualities of nature, especially its personification as Mother Nature. In addition, “the Receptive must be activated and led by the Creative.” In creation myths, yin corresponds to the primal darkness that is “acted upon” by the yang energy and thereby fructified. (The astronomical moon shares this receptive quality in its reflective mirroring of solar light and energy.) Just as biological processes require a complementary balance between an active vitalizing force (yang) and a receptive, nourishing one (yin, which houses and feeds; contains and envelops), the Creative and Receptive find proper accord through complementary rather than antagonistic relationship. 
        Considered a “luminary” (along with the Sun), the silvery light of Luna also symbolizes the illumination of consciousness, yet it describes a state of affairs that is quite different from the solar consciousness of everyday life. As the illumination of night, the “moonlight” triggers an awareness that is diffuse, “connecting” (in its tendency to blur distinctions), and that shines upon the nocturnal mysteries (i.e., “dimly lit” unconscious processes). The “most personal” of the inner-orbiting or “per­sonal planets,” the Moon symbolizes our most intimate emotional processes and how these are generated into feelings that direct and nourish the soul. Luna also symbolizes the often difficult-to-remember (“dimly lit”) preconscious events of early childhood. Just as the Moon reflects solar light, as children we are recep­tive to the solar directives of the adult world, which shape our psyche in ways that we can never fully recall by the time we reach adulthood. 
        Although our inner world of soul is imprinted and programmed by these influences, the lunar consciousness also possesses its own unique elements, and it reflects back a qual­itatively different kind of light. Through the waxing and waning of the emotional undercurrents symbolized by the Moon, the solar consciousness is altered and its harsh and unforgiving brightness is diffused and softened in tone. Such processes describe the animating of the personal identity (Sun) with soul (Moon). They describe the shifting nature of the relationship between the solar consciousness, which hyper-illumi­nates objective reality, and the lunar consciousness, which links things into a subjective whole. The soul cannot be perceived under such a bright solar light: a light that provides a mere surface discrimination and that exaggerates the separa­tion between things. Instead, it is best perceived through experiences that enhance the muted glow of Luna or that are nurtured within the sheltering “darkness”: the latter epitomized by the waning Moon or the so-called dark side of the Moon. (Astronomically speaking, this side of the Moon is not any darker than the side that faces us).
        As a personal planet, the Moon serves to “step down” the energy of the outer planets. The latter represent a higher or more evolved state of energy. Because the outer-orbiting planets represent transhuman (transpersonal and archetypal) energies, they find a unique expression when brought into the personal, human dimension. For example, the impregnation of a human being by a god, and the child that results from this union, is a form of mythic expression illustrating the human incarnation of transpersonal forces. The transpersonal soul–the anima mundi or the world soul (Neptune)–is particu­larized when it assumes a human form, and this particular human expression of the soul is the basic principle represented by the Moon, i.e., the lived intimate experience of soul. In the sphere of human relationship, the lunar energy is expressed as emotionally supportive relationship with others. Through the proper expression of such feelings, we experience the “residue” (or memory residing within the collective unconscious) of a union with the transpersonal world soul (Neptune).

        If one falls into an unconscious identification with the Moon principle, interpersonal relationships will become unconsciously “sanctified” or “sacralized” in an unhealthy manner. The sacred instinct for unifying the personal soul with a transpersonal or religious force in the cosmos (Neptune) is replaced by the merely “human, all too human”: symp­toms of emotional clinging, unhealthy merging, and the security-seeking and quasi-hysterical need to affirm one’s inner soul-worth through the emotional affirmation of others. This is often expressed in an extroverted manner through the tendency to overprotect, overin­dulge, pamper, coddle, and nurse to the point of psychic suffocation and -death. This is usually the result of acting out one’s own needs: of psychologically projecting an internal desire to be “suffocated with love”–and concretizing this need by imposing it upon another person. This tendency describes the yin energy when it no longer functions in a balanced and complementary relationship to the yang principle.
        When properly channeled, however, the lunar energy corresponds to two important psychic functions:
        The so-called bright side of the Moon describes the manner in which our emotional foundation has been toned during the intrauterine and early childhood period. Whatever the nature of this emotional toning (affected by the parental behavior and the parental soul-expression: how they express their feelings toward the child), we carry it within us throughout life. This affects the personal manner in which we shine: our “moonlight”; the outward effusion of an inner emotional state. In turn, this will serve to “draw” or “magnetize” other feeling-toned experiences (in which our inner nature will be dramatized, through psychological projection and transformation, on the human stage).
        The “dark side of the Moon” represents the second psychic function symbolized by the Moon. This face of the Moon, which remains fixed in its orbit around the earth, points away, toward the outer reaches of the galaxy. This wonderful symbol for the ultimately “unknowable aspect of the soul” portrays the lunar connection with the other soul-expressing planets: Venus, Jupiter,1 and Neptune. While we are usually familiar with the “personal face” or “human expression” of the soul (experienced, for example, in emotionally supportive and emo­tionally expressive relationship), this other side of the Moon symbolizes the darker, more mysterious emotions that are more difficult to define; to explain; or to illuminate with solar understanding. Yet, it is through the orbit of the “personal­izing” Moon–our primary experience of emotional life–that these higher yin octaves are able to express themselves. The nature of our emotional toning–either discordant or har­monious and affected by childhood experiences of lunar consciousness–will determine much about the soul in its particular, personal incarnation.

Improper manifestation of the energy:

•Suffocating another person through overburdening attention.
•Maternal overprotection (expressed through either a father or a mother).
•Tendency to overmerge, resulting in a loss of emotional borders.
•Tendency to overconnect, resulting in conspiratorial fears and paranoid expressions of emotion.
•Becoming emotionally overwhelmed in personal relationships, resulting in a loss of identity.

        While on the one hand the Moon symbolizes the nurturing, protecting, and life-affirming aspect of yin consciousness, on the other hand, through her alluring lunar gaze and shifting, deepening darkness, she symbolizes the dangers that threaten the nascent, bud­ding ego-consciousness (the latter represented by the “sunrise” or solar development of the mind). The lunar imagery is rife with a symbols that illustrate the swallowing of the solar principle; its psychic regression to a state of unformed primal darkness; and the reemergence of the yin principle in its dominating, destructive aspect: as the Terrible Mother.
        This pattern finds a symbolic correspondence in the tendency of objects to strain and fall under the force of gravity and of the ego-structure to fall prey to the inertia of ele­mental, archetypal energies that reside within the collective unconscious. The phenome­non of lunar gravity (e.g., the pull the Moon exerts upon the tides) symbolically refers to the state of psychic inertia (i.e., “inner gravity”) that tends to lure the ego back to its origi­nal state of unconsciousness.2 (The metaphoric connection between the human body, which is composed of about 60% water, and the Moon’s effect upon fluids is symbolically rele­vant here.) In addition, the archetypal symbol of water as a form of feminine life-bearing yin energy finds its specific appearance in dream images of the lake (or the smaller body of water) as signifying the personal unconscious, while the sea or ocean is an archetypal symbol of the collective unconscious, the latter filled with the denizens of the deep (the archetypes) and representing the collective origin of all life forms.
        Yin consciousness is symbolized in dualistic forms that appear in various cultures and that typically represent the “Good” and “Terrible” aspects of the Great Mother archetype. Often, this symbolism represents the union of a sin­gle individual with a mythic eternal feminine force.
        In the positive symbols of the Great Mother, the lunar light signifies an energy that nourishes the soul. In a similar fashion, the Moon symbolizes the actual biological mother, who provides physical nourishment and who sustains the life of the developing child within her psychological and emotional field (experienced by the child as the mother’s caring, concern, and sheltering, maternal love).
        From a transcendental perspective, the radiant maternal “moonlight” symbolizes the radi­ance of soul: its life-sustaining force and its ability to engender emotional development. This proceeds through various ontological stages, progressing from the personal soul (Moon), to the intimate soul (e.g., romantic love, ruled by Venus), to the emotional expan­sion triggered by the “cultural soul” (Jupiter), to the final merging of the personal soul with the Universal or world-soul, the anima mundi (Neptune). The last stage symbolizes the global, transgenerational, or transpersonal evolution of feminine or yin principles. In this sense, the moonlight, besides symbolizing the emotional radiance of the personal soul, symbolizes an archetypal emanation of transpersonal yin energies, which promote psychic by activating sophisticated levels of feeling-toned experience. Solar consciousness, with its tendency to emphasize individual separateness, is thereby balanced by the con­necting, embracing, unifying aspect of lunar consciousness.
        Again, as emphasized in the I Ching, the complementary relationship of yin and yang is the sin qua non of health. When solar consciousness is properly developed (e.g., a healthy functioning of the ego-structure), then the lunar consciousness finds a sound and complementary balance with the yang, solar force. The danger of psychic disintegration (symbolized by the Terrible Mother) is the result of an improper functioning of the com­plementary solar ego-structure, as this leads to an imbalance of the primal energetic (yin and yang) forces. The Sun (ego) is then swallowed by an overwhelming force of yin energy. In the words of the I Ching: “in this unnatural contest both primal powers suffer injury.”3 Neither the yin nor the yang force will find its proper expression in the human being. The maternal feminine energy is now experienced as destructive, because the solar ego-structure cannot properly repel it and effect the necessary tension for maintaining a balance of opposites. The feminine is then experienced as poisonous and intoxicating instead of nourishing; clasping, ensnaring, and imprisoning instead of embracing and shel­tering; and devouring, dissolving, and annihilating instead of emotionally transformative, because this is precisely how the yin energy is experienced intrapsychically. Instead of “bearing and releasing”4 and “gently pushing” the soul toward its next phase of transformation, (i.e., Venus), the Great Mother or negative Moon principle now has no other recourse but to channel its transformative energy destructively, through “the func­tion of holding fast, fixating, and ensnaring.”5
        If this developmental phase continues in its negative (i.e., unconscious) form, and if the transformative energy allocated to assist the personal soul in reaching its next stage of yin development (the interpersonal extension of the soul through soul union with another, i.e., Venus) is continually blocked and effectively retarded, then the Great Mother, in her Terri­ble aspect, effects a negative transformation. In extreme cases of yin insanity, instead of the positive growth of Venusian allure and enchantment toward another,6 the Great Mother now reverses the direction of transformational energy, with the result of provoking an infatuation with negative transformation processes, such as dissolution, decay, and death.
        An experience of the “dark emotions of life” will be the immediate result,7 and these will be rendered in symbolic images of the gaping, sucking, devouring womb; of the endless pit of nothingness; of the horrifying, grue­some maw of the hungry and enveloping tomb. Naturally, the force of archetypal attraction toward the Great Mother is a profound one, symbolizing as she does the fecund original state of life and the potential for growth in her more positive form as the Good Mother. In her negative aspect as the Terri­ble Devouring Mother, she will now exert a sort of masochistic allure on the solar force of consciousness, which seemingly delights in the experience of being devoured, dismem­bered, or decapitated by the Great Mother, much as one might speak of an intoxication with death, dissolution, or decay.
        In the final phase of development, the negative yin energy usurps the role of the now corrupted ego complex, as the lunar consciousness absorbs the qualities and pro­cesses that properly belong to the solar consciousness. The Great Mother is now symbolized by the negative image of the phallic mother, such as the vagina dentata (often, bearing notably phallic teeth) of certain American Indians tribes; the pointed, protruding, and phallic tongue of Kali in her annihilating, blood dripping, and skull-festooned form; the fiercely extended “erect” phallic breasts of the Bali goddess Rati; or the hostile, devouring beasts that accompany the Great Mother in a variety of mythic forms, such as the Grecian Gorgon, personified by snake-haired Artemis-Hecate; the Peruvian Chimu “crab-Gorgon”; the Hellhounds of the Scylla; the Aztec serpent-skirted Coatlicue; or the Egyptian Ta-urt, a monstrous amalgam of terror composed of hippopotamus, croco­dile, lioness, and woman.8 Here, the primal masculine and feminine forms have been improperly intermingled (rather than achieving a transcendent union). Intrapsychi­cally, such symbols warn that instead of effecting a balance, the opposites are now blurred and improperly merged. They may become concretized in some physical form (e.g., transsexualism) rather than achieving more sophisticated spiritual expression. This leads to the improper dominance of one opposite over the other, as the yin consciousness now overpowers the entire transformation process, resulting, in the words of the I Ching, in “opposition to and struggle against the Creative, which is productive of evil to both.”9
        From the preceding discussion, it is obvious that the Moon, although it is not tradi­tionally conceived as such, is, in fact, a triggering or energizing power within the symbolic solar system. Yet it is one that, in her more positive manifestation, stimulates, nourishes, and actualizes the yin consciousness or feminine energy (just as much as the Sun or Mars–the traditional “energy triggers”–ignite the solar consciousness). As mentioned above, the pull of lunar gravity and the luring, illuminating gaze of the Moon symbolically correspond to emotional realities and qualities that are unique to yin consciousness.
        As an energetic trigger of awareness, the Moon operates through the personal soul, the personal unconscious, and the most intimate emotional states (often subtle in nature) that seek to engender emo­tional stability and security. Ultimately, solar-based words such as emotion, union, feminine energy, Moon principle etc., never do justice to the mysterious radiance of “moonlight”: a fundamental and elusive energy that nourishes the foundations of the soul.
        The energizing function of the Moon is largely ignored in astrology, probably because the Moon’s transits (the orbiting Moon’s relationship of celestial degree to our natal planets) occur so frequently in comparison to the other planets. Yet as we have seen, the Moon provides an essential emotional foundation. The cycle of the Moon symbolizes that daily cycle of emotional charge and recharge that assists us in our dealings with the rigors and stress of everyday life. Astrologically speak­ing, the rapid movement of the Moon through the horoscope “stimulates” the natal planets on a regular basis, ensuring an emotional revitalization, stabilization, and life-nourishing meaning that is so necessary for achieving a sense of well-being.
        A yearning for emotional security; for a method of effectively releasing emotional blockages; and for relationships that nurture and strengthen one’s emotional well-being may haunt the native who suffers from a psychologically underdeveloped Moon. An underdeveloped Moon principle signifies a “gap in the soul experience”–an inability to experience the security (or even the reality) of the personal soul. This may manifest through an impulsive need to “cling” to others (yin and yang no longer in complementary balance) or to surround oneself with others for the purpose of absorbing their emotive res­onance. Such behavior signifies that the Moon energy is not properly related, either to oneself or to others: that the inability to feel emotional balance and security results in an inability to properly register and respond to the feelings of others. Instead, the receptive yin energy is concretized in its negative form: as absorbing the life essence of others. An emotional vampirism–sucking away at another person’s emotional vital­ity–is the result.
        Therefore, in mythology the Terrible Mother is represented as a vampire; a vulture; a “flesh-eating sarcophagus voraciously licking up the blood and seed of men and beasts.”10 In unconsciously identifying with the transpersonal aspect of the Terrible Mother energy, the dysfunctional Moon native is, ironically, robbing himself of an essential human experience: of properly reflected warmth, union, and relatedness extended toward others and/or within oneself. This is why, in the myth, the vampire can­not return to the human realm: personal consciousness is overwhelmed by the alluring transpersonal energy of eternal, archetypal forces: forces that effectively obliterate the personal container of the emotions (the soul) and damage the unique expression of the solar force (the ego-complex). The inability to feel emotionally appeased or the inability to humanly feel are other common expressions of underdeveloped Moon energy. These are also symbolized by the vampire myth (which has recently reappeared with such force in our own emotionally underdeveloped culture). Other forms of improperly channeled Moon energy include primitive emotional expressions, such as hysterical fits, moodiness, or even quasi-psychotic brooding.

Transcendental potential:

In astrocartography, the Transcendental location often triggers an instinctive awareness of the planetary energy in question. This is because the immediate experience of the energy forcefully dispels any uncertainty regarding its proper functioning. Hence, the Transcendental Moon location may help us to understand that an emo­tional center that we label “soul” is based upon an energy (“emotion”) that is fundamentally autonomous and, to a large extent, self-directed: emotions possess an innate awareness of “knowing” where to flow. Blockages in the soul are effectively released by letting go of the need to direct or dominate one’s soul experience. This is achieved, in part, through an experience of the lunar energy as Transcendental: as no longer patterned solely upon earlier behavior patterns and previous personal experiences but, instead, as now “resensitizing” our ability to be psychically “imprinted” and emotionally “reprogrammed.” Under this location, we may reencounter the Moon principle as a positive and supportive aspect of daily life. This may be experienced in a direct and existential manner (instead of merely through a parental focus).
        A reassessment of one’s earlier life may reveal that one’s emotional potential was not lacking so much as it was blocked due the native’s fear of embodying an aspect of the Moon symbolism. (The term emotional blockage expresses the watery nature of the Moon and of the emotions, which seek to flow along a natural level of expression.) This may be experienced as an inability to remain receptive to one’s emotions or to the emotional fields emanating from others. A miscomprehension of the Moon’s proper function (or a devaluing of its worth as an energy to be nurtured and expressed) is at work here. The inability to properly express or value emotional receptivity may be negatively enhanced due to prevailing cultural trends in society, which increasingly value solar aggression, direct action, forceful presence, dramatic verbalization, assertiveness, physical force, and every conceivable lack of subtlety, tasteful indirectness, or quiet inner strength over the more yielding and receptive lunar values.
        The Transcendental Moon location presents the native with experiences that clearly illustrate the value of this archetypal energy. Encounters with those who embody positive expressions of the Moon’s energy will enhance the integration and develop­ment of such qualities within the native, as well. Realizing that the emotional realm is a source of meaning, power, and creative fecundity–rather than merely a realm of unfulfilled yearnings that are better left repressed, undervalued, blocked, stifled, or expressed only through shifting dark moods or through a paranoid conspiratorial sensibility–has the effect of complementing the solar ego-drive, which can now assert itself in a more emotionally empowered and balanced fashion. Actions that were previously pursued with a sense of emotional meaninglessness will now be reexamined so that the “purpose” of emotive res­onance, receptivity, and growth “fuels” the solar-directed action (i.e., provides it with purpose and meaning). In addition, instead of relying on others to affirm one’s emotional reality and worth, one will learn to view one’s internal experience as authentic. Under this location, the native’s ability to arrive at his own terms of inner worth will provide the necessary clarity with which to pursue relationships that promote emo­tional receptivity and respect.
        In keeping with the Moon’s yielding and receptive symbolism, the Transcendental Moon line will highlight locations that promote sensitivity to one’s surroundings. An example of this is found in the biography of Helen Keller; working under her Tran­scendental Moon line, she developed an extraordinary receptivity to sensory impressions, resulting in her reeducation and reconditioning (for example, by learning Braille and other techniques, all of which allowed her to escape the isolation of her silent and imageless world and that allowed her to “unite” with others. The psychic sensitivity of the Transcendental Moon is exemplified in the biography of the mystic poet William Blake, whose birth under a Transcendental Moon line resulted in an uncanny impressionability and an enduring receptivity to childlike emotions and sensibilities, which he portrayed in works of poetry such as Songs of Innocence and Songs of Experience.

Personalities with Primary Transcendental Moon:

William Blake (whose “uncanny impressionability and emotional sensitivity” combined with his Secondary Mercury to produce some of the most memorable poems, prose, and allegories of the proto-Romantic era); Queen Elizabeth I (born in the vicinity of her Pri­mary Moon, in England; her decision to “nurture and protect the still fledgling and vulner­able” nation by refusing to engage England in war led to increased “domestic prosperity” and wealth); Helen Keller (renowned for her “remarkable ability to reprogram early child­hood patterning by developing an extraordinary sensitivity to external stimuli”); Sissy Spacek (actress whose “stirring” portrayals of adolescent “emotions” occurred directly under her Transcendental Moon line in Hollywood, California).

* * *

Keynote phrases for the Moon:

•The personal soul.
•The mother archetype; the ability to nurture oneself and to nurture others.
•Receptivity to one’s “soul needs” and to the “soul needs” of others.
•Indicates areas in the natal chart where one goes to seek shelter, comfort, and psychic sus­tenance. On the mundane level, the home as the physical embodiment of these same prin­ciples.
•The ability to relate emotionally or to “tune-in” to the feelings or emotional needs of oth­ers. Public-“relation” ability. The experience of being stirred by or of absorbing the emo­tions of others. Having a “personal pull”; the effect of one’s emotions on others.
•The emotional tone of the personal unconscious. Preconscious imprinting that determines behavior. The emotional core of the unconscious complexes; autonomous psy­chic functions in the personal unconscious. Habitual psychological dispositions.
•The ability to communicate feelings; the extension of the soul experience to others.
•The ability to experience and to express emotional well-being.
•The planet ruling women and the matriarchal consciousness.
•A “connecting” energy that blurs the distinctions that separate sentient creatures. The energy that serves to create unions. Like Venus, a symbol of the Eros principle (but in its maternal rather than erotic or romantic form).
•The primary manifestation of yin or receptive consciousness in the symbolic solar sys­tem.
•In Indian astrology, the Moon rules tenderness and mental tranquility.11
•Yin energy expressed as personal relations and the personal soul.

1. “Together, the Moon, Venus, and Jupiter represent successive stages in the evolution of consciousness ...”; “Neptune completes the sequence of the Moon, Venus, and Jupiter ...” Marcia Moore; Mark Douglas, Astrology, The Divine Science, pp. 40-43.

2. Erich Neumann, The Great Mother, p. 26.
3. I Ching (Wilhelm / Baynes edition), “The Receptive” (“Six at the top”), p. 15.
4. Neumann, The Great Mother, p. 65.
5. Ibid.
6. In the interpersonal encounter with another soul, the personal-soul is enriched through the experience of romantic love (Venus).
7. Neumann, The Great Mother, p. 149.
8. Ibid., p. 151.
9. I Ching, “The Receptive,” p. 11.
10. Neumann, The Great Mother, p. 149.
11. Ronnie Gale Dreyer, Indian Astrology, p. 88.

Additional Moon quotes:

Well begun is half done.
(Proverb.)

If you find your childhood dreams, you become a child again.
(Joseph Roth, Report from a Parisian Paradise, trans. Michael Hofmann.)

According to the ancient view, the moon stands on the borderline between the eternal, aethereal things and the ephemeral phenomena of the earthly, sublunar realm. Macrobius says: "The realm of the perishable begins with the moon and goes downwards. Souls coming into this region begin to be subject to the numbering of days and to time.... There is no doubt that the moon is the author and contriver of mortal bodies.” […] The moon, as the star nearest to the earth, partakes of the earth and it’s sufferings…. She partakes not only of the earth’s sufferings but of its daemonic darkness as well.
(Jung, Mysterium Coniunctionis.)

 

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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

Postscript:

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    |    IX. Order Charts / Home Page / Contact

X. Search this entire site    |    XI. Purchasing Books about Astrology

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