Wellbeing relies on the capacity for the body to easily mediate the exchange of information from external to internal, transforming our biophysical resources within varying states of density according to physiological, psychological and emotional need. What is not immediately apparent is that this skill of wellbeing is much more modern development, and was somewhat of a slow-developing awareness adapted by migratory cultures in the Western ancient world. Due to climate change, wars, invasion and overall cultural crisis, the psychophysical human being finds its origins in somewhat of a less complete sense of self than we enjoy, adorn and house now. It was in these earlier ages, pre-Aristotle, pre-Plato, that our identities were constituted by personas that resembled the complexity of changing fronts, and devastating storms that readily change the landscape. These personas are pre-selves, mobile-homelands of their own kind, vestigial yet still active in our modern psychic construction. They represent our most basic sensitizations to our environment, and represent the first symptom, the first developed method of conveying compassion for ourselves, and our basic sense of suffering to other.
Over millennia, we have developed intellectual, medical and spiritual systems built around the mastery of establishing the “physical” reality as a common ground through which we can both dialogue about the nature of reality, but also maintain the ability to shut it off when needed. The physical body as a metaphor is perhaps one of the most profound ways of developing context for our lives in the circumstance of change and was developed in response to the more unpredictable pre-selves, which are more akin to the autonomic contingency systems of the body.
Yet, even in our modern era the insight afforded by the Ancient Greeks still remains, and that is that human beings, above any other phenomenon, are susceptible to the addiction of “mind”. This means, from the ancient world until now, we are susceptible to becoming fixed in the way that we see the world, as unique to ourselves. These personas are a complex fractals describing how light can become codified unintentionally in the human body, and requires heat and pressure, socialization and personal cultivation in order to free the body of this existential fixation. In other words, identity in the ancient world, was a symptom and not a goal. It was out of this wisdom that the Greeks organized their philosophies and sciences, in order to relieve and release the individual of their fixations blooming out of their internally-created complexes.
One of the major ways this was accomplished was through approaching the identity, the self, the face and the way in which the human being seemed to utilize light in their bodies was by contextualizing their complex symptomology in the tragedy. It was through this “performance” that the Western human being was “taught” about the differentiations of persona. What was built out of this were the many disciplines that could further solidify the “look” of the persona. One of the best ways that the Ancient Greek tragedians, such as Aristophanes did this was through utilizing metaphor applied from the context of solely-human affairs, onto the environment at large. By demonstrating to the psychosomatic individual how the complex sequencing of events of the tragic figure on stage is reflected directly in the way the storm-cloud forms, the playwrights conveyed to the individual how to become truly “autarchic”, i.e. self-governing. This meant, that the hyper-sensitization to the complex cloud front that is the human persona became the number one method of exiting the stagnant human mind, and instead looking to how the “physical world”, (that is, based in the new discipline of “physics”), could free you from the prison of your own mind.
As such, the Ancient Greeks did not stop at the passing fronts of the clouds, but carried their gaze to the more fixed stars above. The stars represented a higher and more predictable and comprehensible influence on the cycles of the human mind and body. They came to understand that the moment of an individual’s birth, that is the time fractal described a most accurate and clear depiction of the individual’s “fixed” persona/personality. The individual’s “ascendant”, therefore represents the fractal of light as chosen by the individual in their birth to depict how they “see” the world. The chart, then, becomes a lens through which this codified light can be translated. The astrological birth chart, especially, helps elucidate the areas of one’s chart that tend to hijack our reception of Qi and our expression of light. These personas are our most defensive mechanisms, and appear more readily in states of excess and deficiency. This means that through engaging with the chart, we are able to move away from the psychosomatic, the more autonomic sensitization and reactivity, into the realm of the psyche and the psychophysical. In the psychophysical, we can utilize the body-as-metaphor as a way of providing gauge or scope for the symptom; this makes the symptom more readily noticeable, more based in blood and therefore consciousness, and therefore more readily accessible to change and transformation.
Chinese Medicine is an exceptional and whole discipline that mirrors the Western psychophysical development, and is a powerful model for reconstructing, accessing and synthesizing the disparate aspects of our Western intellectual systems, that have been established as response to the susceptibility of the fixed mind. Chinese Medicine provides an ever deepening appreciation for how metaphor can quite literally connect the deepest layers of the body to the most superficial. Utilizing an astrological system in this way, allows us to access the Qi within any of those levels, and to understand what failure within the system might be contributing to the overwhelmed awareness of suffering. When suffering moves into consciousness, it is first inviting and then demanding us to change in some way. In states of wellbeing, we bring our consciousness to the surface, and we are meeting change without ego, without self. When self is involved, as it historically reared its head within these pre-self personas, it demonstrated a resistance to change, and an existential sentiment that said “This is how much you hurt me”. The boundary of the skin, and the various scaffolding contained behind the soma and within the physical, represents an exceptionally dynamic system through which the encounter with ego could be mediated, but also purged.
Over time, we began to abandon any consideration of the psychophysical, and moved toward the purely physical, fearful of ever being caught within a fixed mind again. Yet, it is apparent in our modern world that the externalization of our psyche, simply made the scope of mind larger, and filled with more evasion to personal accountability. The medicine of the future, though still a potent medicine invented by the ancients, is psychophysical in nature. The propensity toward mental illness in our modern lives is hardly debatable.
This system represents a return and revisiting of our earliest sensitization and engagement with not simply the fixed mind, but the compassion associated with the basic resistance to human suffering. By adopting the Chinese Medical model, specifically the Primary, Eight Extraordinary, the Divergent, Luo and Sinew meridians, and applying them to our most basic associations with the Western Astrological model, we can begin to mine our past through its remnant metaphors. When medicine is in crisis, it involves redefinition. Similarly, when the mind is in crisis, it requires redefinition. As such, this system aligns both Chinese Medicine and Western astrology in order to redefine the psychophysical construct and attempts to approach more effective and autarchic interventions for the individual. This does not mean it aims to be a panacea to disease and all suffering, but rather a tool through which the individual might come to approach the core of their own suffering. Where the symptom tends to come to surface, and through the personality this is most apparent, bringing our blood, our Yi or consciousness online to meet this surface symptom represents how we release it back into the aether.
Combined, they describe a unique lens through which human beings change and are changed by their environment. Through this combined language, disease loses its potency to the subtle threads that connect circumstance. Health and well-being become intimately connected to the way in which we conceptualize the unfolding of reality. This system aims to provide potent guideposts into the portal of sovereignty.