I’ve talked a bit about my peculiar reworking of the geomantic planetary affinities based around my study of Sefer Yetzirah and the alignment of some of my personal gnosis with the Lurianic currents of Kabbalism (main post here, a correction here). While there are logical reasons for these sorts of changes, they also just better articulate the spiritual structures within which my spiritual work unfolds. When I revisited old charts taken to study spirits, they became much more intelligible once I read them in light of these assignments.
The reworked affinities presume that the tree of life as I came to it is ruptured. Again, while this approach is personally relevant, I can’t speak as to whether it is relevant for all other people. It might speak to the distance between myself and the Judaic world that gave birth to the model. Perhaps some come to their tree and find it perfectly intact. Regardless, when I look at the tree from the point of a rupture, the ruptured signs gather together under the auspices of the lowest stellar channels, defining a set of mysteries around Puella and Puer, as well as their entanglements with the signs of Draconis.
Contemplation of those signs points to our being rooted in our animal nature. The rush of the hunt, the dance of sexual attraction, and so on. However, they also point toward the exhaustion of those acts’ animal roots and in that exhaustion open the door toward the myriad forms of cultured (not necessarily ‘civilized’) life. The hunt gives way to cooking and redistribution while sex gives way to social bonding and, perhaps, children, yielding forth the family (though not necessarily the family as is often conceived in modern bourgeois-inflected ideals).
The figures of Puer and Puella rise to form the crown that opens Da’at to Keter, but also taken together yield Conjunctio as a figure of Saturn. The two ends of Draconis define the restless channel of Mars, whose churning and chastising sharpens or breaks us, but taken together yield Carcer as a figure of Saturn. There is here the way in which the animal inheres in the human as well as the spiritual nature of the animal itself.
With Carcer we find the image of the ancient shrine of Saturn, the spent and bloody tools of war, but also the substance that invigorated becomes Conjunctio, as the coal fuels the fire. It is also the image of Christ on the Cross, of the Conjunctio occurring atop the Carcer. This ambiguity draws Da’at down again, outward into a pattern of religious action that it supports by which it is itself supported.
What we find, then, in the restitution of the Tree of Life is an image of sacred lineage and community, joined in struggle and the compromises to endure within that struggle.
(As an aside, I’m aware that one of the things you lose in following my assignments is a certain network of correspondences between signs previously attached to the planetary affinities. However, what I have gained from that loss is a more flexible sense of what an affinity between planets means in a chart.
If you look at an astrological map of a geomantic reading, there are affinities between houses [1&2, 3&4, 5&6, 7&8, 9&10, 11&12] that can develop when signs with certain affinities occupy both houses. Traditional geomancy, for example, assigns Tristitia, Cauda Draconis, and Carcer to Saturn’s influence. So, if Tristitia occupies the first house and Cauda the second, Cauda becomes a secondary signifier, one that can facilitate or impede the development of the situation for which the divination is being taken.
My way of reading loses that, offering a somewhat narrower band of planetary associations. What you can do, with a little effort, is consider the specific ways in which the planetary influences of two signs within affinal houses might influence each other. In other words, you can assume that the ninth house always influences the tenth and query after the nature of that influence.
So, using the example just given, Cauda then becomes the particular way the potency of Mars influences Tristitia, a potency of Jupiter in my model. If that Cauda becomes an important part of the reading, it would be worth considering if there is any unsettled monetary issues involved (are they owed compensation?), or if a recently settled monetary issue might come into play in the resolution of the issue divined after.
Either way, it probably has a role to play in the unhappiness that Tristitia registers since the two, taken together, form the figure of Via, which would provide a more ready avenue for the querent to act upon. On the more esoteric level, there may be something here about the fructifying lightning strike, the resurrection of the dead, and the rain that the Amidah praises under Gevurah.)