Tale of Ardra Nakshatra: The Blame Game
If you would prefer to watch the video instead of read, then please watch my video here: The Tale of Ardra Nakshatra: The Blame Game
Every nakshatra is full of so many expressions and some of them seemingly contradictory that, as a means of understanding them all, I came up with the idea of organizing all of their expressions into a story or, what I call “tales”. In this video we will be exploring the tale of Ardra Nakshatra, showing us its origins, setting, characters, conflict, resolution and of course, the plot that carries it through. Again, I should repeat, this idea of fitting all of a nakshatra’s expressions into a “narrative” or “tale” is not an established concept, but simply a tool I have conceived to facilitate our understanding.
Setting Man Free
“For 2000 years… the Church has rained oppression and atrocity upon mankind… crushed passion and idea alike, all in the name of their walking God. Proof of Jesus’ mortality can bring an end to all that suffering… drive this church of lies to its knees. The living heir must be revealed. Jesus must be shown for what he was. Not miraculous, simply man. The dark con can be exposed. Mankind can finally be set free, and we can do it, Robert. The three of us.” — Teabig, The Davinci Code
In this first part of the narrative, we will explore Ardra as it attempts to separate itself from God. This “God” does not have to be “good” or “divine” but instead represents any force of stagnation — a force that keeps man and his intellect and appetite in chains, keeping him from going forward.
First, let us consider Rudra, the deity of Ardra and the role it holds in creation. The 1st tale we will reference is that of Brahma and his relationship with his daughter. Brahma, the creator god of the trimutri, created his daughter Shatarupa, but then began to lust after her and desired to keep her with him. The daughter, appalled and frightened, refused this, and tried her best to run from him but struggled in her current form, so she assumed a form she believed could best facilitate her escape, that of a deer. But for every new position she galloped to, Brahma grew a new head to catch her, dividing his singular head into five separate heads, one for each of the four directions, and the last to the heavens above. But then Rudra rose in a fury, and in his wish to fulfill the wish of the deer, to set her free, cut off Brahma’s fifth head, the head that connected the other four directions to the celestial realms above, allowing the deer to enter into and get lost into the terrestrial realms of earth, where she was no longer at risk of being grasped and restrained.
The deer can be said to represent Man’s intellect. Chandra, the moon, is said to have a deer or deer like animal as his mount. The mount of a deity is the force that it dominates and represents how it operates in movement within the material.
The mind is ruled by 2 elements, air and water. And the body is also ruled by 2 elements, fire and earth. Water and earth are the passive halves of their respective pairs, and fire and air are the active. The body without earth would have no form, as earth is what gives shape, volume and dimension to the body, being the element of matter. But fire is what gives animation to the earth of body and is what allows it to move — fire burns earth as fuel to mobilize the body. Fire burns oxygen, and fat and other substances to vivify the body. As the element of fire operates that of earth, so that of air does water. The deeper mind is water, it is our deeper soma, it is peaceful but profoundly contemplative and spiritual, but what aggravates the deeper pool of water is the chaotic waves on the surface, provoked by the element of air, the element of a million and one new thoughts and ideas that agitate the mental pools, creating ripples of new impressions that evolve into waves — these are the waves of the unmanifest plane that then wash up on the shores of manifestation, and from which foam out creation.
Chandra, the moon, is itself represented by water but the fickle deer, Chandra’s mount, represents the distractions and restlessness of the air element. The water of mind is the deeper consciousness, but the air of mind is superficial consciousness.
We even see the deer in Shiva symbolism. In one of his hands, we see a deer attempting to leap away, but its legs are held back by Shiva. Shiva himself is the god of yoga, and yoga is described as the cessation of thought, so the deer being held back is to shows Shiva’s ability to completely stop thought and calm the intellect.
When Rudra came in to cut off Brahma’s head and set free the deer, he was setting free the superficial consciousness such that it could descend deeper onto earth. Brahma created earth. So, Rudra here can be seen as setting free the intellect. Earth was still resting on God’s palm. It was Rudra that wished for the freedom of this mind to go wherever it pleased and so he cut off God’s grip from the earth, to allow the beings of earth to truly roam free.
On a personal level, Ardra natives wish for freedom. They do not want the human mind to be trapped. Instead, they want people to be free to pursue whatever passion, whatever idea, whatever innovation and not be trapped in a frozen state, forced to become a toy to their creator. What we will explore in this first part of the essay is the many ways Ardra set man free to allow their wild minds to go wherever they please with no one to stop them.
First, we will observe the trap from which Ardra wishes to set us free. George Orwell, with both Ardra sun and Ardra moon, is famous for his work 1984. In it there are secret totalitarian forces, one of them called “The Party” and the other referred to as “Big Brother” that have total control over the world and its civilians, robbing all peoples of their freedoms and subjugating them under their rule. For example, “The Party” brutally purges out anyone who does not fully conform to their regime, using the “Thought Police” and constant surveillance through telescreens (two-way televisions), cameras, and hidden microphones. Those who fall out of favor with the Party become “unpersons”, disappearing with all evidence of their existence destroyed.
In the story, this totalitarian power is so controlling, that it even restricts language and denying civilians the power to define things as they see it. In this world, these totalitarian forces have a monopoly even on reality. Other ways of destroying individuality and keeping the mass consciousness solely focus on the party is by annihilating the basic family structure through destroying orgasms. These forces constantly brainwash the masses, speaking lies through their megaphones and televisions in an attempt to placate the people into believing life is better than it actually is.
The main character of the book, Winston Smith, is depicted as first hating “the Party” and wishing for freedom from the hidden strings and constricting powers of Big Brother and even joins an enemy organization to rebel against it, but in the book, he ultimately fails in establishing any real rebellious movement. In the movie, also released in 1984, the main character, Winston Smith, is played by Ardra moon native, John Hurt.
1984 fully depicts the Ardra nakshatra nightmare — having their individuality and freedom totally denied them. But in this section, we will observe how Ardra attempts to rebel against these forces that rob freedom from the people.
In the Davinci Code, written by Ardra sun native, Dan Brown, we see a common expression of Ardra’s wish for human freedom, by desecrating religiosity. Throughout the movie, we are exposed to stories, some factually true and others made up for fictional purposes, about the supposed true origins of key biblical figures, most especially Jesus Christ and Mary Magdalene, that completely contradict what is known of the bible [insert clips of those with teabig discussing origins]. But, many of these true tales are not widely known, not least because there was no proof convincing enough to substantiate it. But through the adventures of the characters, they finally discover something that could essentially destroy the catholic church and their many lies that for so long had held man back from completely pursuing his innovations and desires, pressuring him instead to be hypocritically pious and overly circumspect.
We see one character in particular, Teabig, that operates like the Ardra archetype that cuts of Brahma’s head. He really embodies the anger of Ardra towards all establishments, in this case the catholic church, that repress man.
[insert Teabig speaking about wanting to destroy the church]
There are some real-life examples of this attempt of Ardra to set man free that I would like to explore. David Icke, Ardra moon native, a British writer and public speaker who has devoted himself since 1990 to researching “who and what is really controlling the world.” He is a passionate denunciate of what he sees as totalitarian trends in the modern world, a position that has been described as “New Age conspiracism.”At the heart of Icke’s theories is the view that the world is ruled by a secret group called the “Global Elite” or “Illuminati,” which he has linked to The Protocols of the Elders of Zion, an anti-Semitic hoax.
Of course, Ardra being a rather intellectual nakshatra, argues even academically for the necessity of a degree of anarchy, resisting the hold of any power whatsoever, be they religious or governmental or intellectual. Henry David Thoreau, Ardra sun, is known for his essay titled, “Civil Disobedience”, an argument for individual resistance to civil government in moral opposition to an unjust state. He was a lifelong abolitionist, delivering lectures that attacked the Fugitive Slave Law while praising the writings of Wendell Phillips and defending the abolitionist, John Brown.
The truth is a tool that is often used by the Ardra native to set man free from the shackles of oppression and the Ardra archetype is often portrayed as defiant. So we are observing now the more positive expression of Ardra’s destructive nature, wielding the sword of truth to tear asunder the black curtains of ignorance.
Thomas Sowell, Ardra sun, is a relatively well known intellectual in academic circles, but one considered controversial for contradicting some of the more dominant leftist narratives of the last several decades. For example, in his book, “Black Rednecks & White Liberals”, he expresses how it is the culture of the American black community that keeps it economically and otherwise disadvantaged, giving arguments as to why the black community was actually much stronger and much more stable before governmental interventions based on leftist policies like affirmative action. He even argues that the manner of speaking, often called the “black accent” did not actually originate from black people but in fact originates from white redneck culture and these same white rednecks get their manner of speaking from poor and uneducated locations of their place of origin, which was England. He claims that it is not the innate nature of the black man to be ignorant, but that his culture of ignorance was inherited from the poor white collectives that surrounded him. He of course references continental Africa and African immigrants as a way of demonstrating this fact.
One of Thomas Sowell’s objectives with his published works is the emancipation of the black man from the shackles of governmental forces that claim to want the best for him but that secretly and purposefully disenfranchise him for their own corrupt gain. He claims the U.S. government’s seemingly altruistic efforts are but a ploy to keep the black man enslaved to it, worsening their plights to always earn their vote. He ridicules liberals and leftists that consider themselves educated and compassionate and accuses them of possessing a subtle, condescending racism towards the same blacks they claim to wish to help. His published works expose many unknown facts about society that, if made more mainstream, would very much upset the current state of affairs and bring about an uproar.
In this 1st chapter, we are discovering Ardra’s accusatory nature — his role as the one who discovers what is deeply wrong with the world around us, selects the true culprit and then organizes itself to destroy it as a means of setting us free from the lies that keep us back. More examples of Ardra’s mistrust for the “powers that be” like the government and corporations are as follows:
Daniel Ellsberg, an Ardra ascendant researcher. He is known for the following act of bravery: “In 1967, the Johnson Administration commissioned a secret study, entitled “History of U.S. Decision-Making Process on Vietnam Policy.” The 7,000-page document laid out in scandalous detail the blunders and miscalculations made by the U.S. government in the Vietnam War, including ignoring intelligence assessments and backing corrupt leaders with little support from the Vietnamese populace. Nobody outside the government might have ever seen it, except that RAND Corporation researcher Daniel Ellsberg — frustrated that the report was being ignored — finally gave a copy to New York Times reporter Neil Sheehan.” Discoveries like these have gone a long way in sowing distrust in the U.S. government which is a natural Ardra goal.
Erin Brokovich, Ardra sun, is an American legal clerk, consumer advocate, and environmental activist who, despite her lack of education in the law, was instrumental in building a case against Pacific Gas & Electric Company involving groundwater contamination in a town in California with the help of attorney Ed Masry in 1993. Of course, the well-known movie starring Julie Roberts, also called Erin Bokovich, is based on her story. A small town of people began falling ill with the strangest diseases, the origins of which were totally unknown to them, but nearby was a facility, the Hinkley compressor station, built in 1952 as a part of a natural-gas pipeline connecting to the San Francisco Bay Area. This company had previously deceived the town into thinking that these strange mutations were not a result of their bad infrastructure so as to avoid lawsuits. Through her diligent investigation, Erin discovered the truth of their culpability and exposed it to the world. And the settlement, of $333 million, the largest settlement ever paid in a direct-action lawsuit in United States history to that date, helped pay for the medical treatments of the towns people.
Ida Tarbell, likely an Ardra moon, known for her expose of John D. Rockefeller’s Standard Oil Company. Her study of Rockefeller’s practices as he built Standard Oil into one of the world’s largest business monopolies took many years to complete. McClure’s Magazine published it in 19 installments.
Her work was a sensation, and the installments became a two-volume book entitled, The History of the Standard Oil Company, published in 1904. Tarbell meticulously documented the aggressive techniques Standard Oil employed to outmaneuver and, where necessary, roll over whoever got in its way.
We also have the example of the cartoon network program, Codename: Kids Next Door, created by the likely Ardra moon native, Thomas Edward Warburton, better known as Mr. Warburton. The cartoon is about a secret organization, constructed for the purpose of rebelling against the totalitarian rule of the adult of society. They employ various technologies and strategies to eliminate homework, long school hours, detention, and other tools the oppressive adults of society use to enslave children. Their mission is the protection and liberation of all children under the age of 13. Their villains personify the greed of the corporate world, the strictness and limitations of parenting and all other experiences imposed upon children as they age.
Actually, the story behind the cartoon goes deeper. According to its legend, once upon a time it was children who had created adults and it was children that had enslaved them, but one day the adults themselves decided to rebel — so the origin story flips the narrative of the present dynamic. Whereas presently, it is children rebelling against adults, originally it was adults wishing for freedom from under the children’s rule.
There are some parallels we can see from this origin story and also from George Orwell’s 1984. One way of enslaving people is mentally. When one possesses a monopoly on reality, and when one imposes one’s idea of reality upon others, this is a form of manipulation. We see this in 1984 when the powers that be rob from the civilians the ability to define things for themselves and even rob from them the ability to have a hold on objective reality. One example of this is when at first the totalitarian regime says that the are at war with one nation, Eurasia, but then when it becomes politically favorable for them, they gaslight the civilians and change the newspapers into promoting a false fact, that in fact they had always been at war with East Asia and that Eurasia was their friend. None of the newspapers print the truth, they only print whatever is politically favorable to the regime. There is no such thing as history as the totalitarian regime invents history at a whim and changes it as per convenience. This is one of the reasons some civilians end up keeping secret diaries where they record their own understanding of events as a means of getting a stable hold on reality — but of course, the regime considers this treacherous, punishable by death, because anyone who attempts to get a hold of objective reality threatens their false narratives.
The reason why objective reality is such a powerful tool is because no one has control over it — no one person can own objective facts as they exist independently of us, which means it can be a weapon that any individual can pick up against another. When one individual attempts to gaslight another, in an attempt of trapping them in a bubble of false reality which they can manipulate, the second individual can use his ability to properly recall facts, logical deduction and induction and a wide range of logical tools to subvert this attempt. This is one of the reasons why Ardra is such a logical and intellectually sharp nakshatra — in the modern world, it uses its elegant intelligence to awaken us. This is also why, stereotypically, Ardra tends to be against religion and religious institutions as these often are accused of attempting to rob the individual of objective reality and instead impose upon the individual their own ideas of reality to control them.
Ardra is about division, the air element is about division, where the consciousness of one is seemingly divorced from the consciousness of the other and so the air element in general, but Ardra specifically, resists imposition and desires to hold onto its own ideas — one’s own ideas being representative of one’s individuality and subjective experience.
The tale of Rudra cutting off Brahma’s head to allow the freedom of the active intellect, symbolized by the deer, can be compared to the story of Adam and Eve. The freedom of thought and movement that Rudra offers Brahma’s daughter is comparable to the freedom the serpent offers Eve. In some interpretations, the serpent is not an evil force but one that grants the secret wish of emancipation that already existed within Eve. How curious then that Ardra natives are drawn to the symbol of taking a bite off the biblical apple.
We have the example of the Apple company, which was co-founded by Steve Wozniak, Ronald Wayne who has his moon in Ardra and Steve Jobs who had ketu in Ardra, and ketu in any placement is said to bring out its raw qualities without error, if the native leans on it. Ronald Wayne, an Ardra moon, designed the first apple logo, which featured an illustration of Isaac Newton sitting against a tree, reading a book, wish a single, glowing apple hovering above him.
Isaac Newton also had his moon in Ardra and has his own alleged relationship with apples. Legend has it that Isaac Newton formulated the gravitational theory in 1665 or 1666 after watching an apple fall and then asking himself why the apple fell straight down, rather than sideways or even upward. So even with him, we find the apple associated with the gain of knowledge.
The apple company, especially in its earlier years, was advertised as a revolutionary brand for the young and adventurous, and it was so effective that one can only speculate that it was Steve drawing from his ketu placement. In this first chapter, we will observe one very important expression of Ardra’s destructive nature, and this is the destruction of disruption, the introduction of novelty that totally destabilizes a society, an industry, and the status quo.
Examples of how Steve Job’s Apple was disruptive are its key slogans that defined their early marketing like: “Think Different” and “iThink, therefore iMac”.
Apple computers was often juxtaposed against IBM, the former being unique and avant-garde and the latter being stuffy and conventional and symbolizing the established regime, and Steve Jobs helped to promote this narrative.
In his 1983 Apple keynote address, Steve Jobs read the following story before showcasing a preview of his famous commercial, inspired by the work of Ardra sun and moon, George Orwell, 1984. In the words of Steve Jobs, the keynote reads:
“It is now 1984. It appears IBM wants it all. Apple is perceived to be the only hope to offer IBM a run for its money. Dealers initially welcoming IBM with open arms now fear an IBM dominated and controlled future. They are increasingly turning back to Apple as the only force that can ensure their future freedom. IBM wants it all and is aiming its guns on its last obstacle to industry control: Apple. Will Big Blue dominate the entire computer industry? The entire information age? Was George Orwell right about 1984?”
Reading about how the culture responded to Steve Jobs’ Apple again reaffirms his having tapped into his Ketu in Ardra placement. Examples of this include BYTE magazine, which in the year 1984, stated that:
There are two kinds of people in the world: people who say Apple isn’t just a company, it’s a cause; and people who say Apple isn’t a cause, it’s just a company. Both groups are right. Nature has suspended the principle of noncontradiction where Apple is concerned. Apple is more than just a company because its founding has some of the qualities of myth … Apple is two guys in a garage undertaking the mission of bringing computing power, once reserved for big corporations, to ordinary individuals with ordinary budgets. The company’s growth from two guys to a billion-dollar corporation exemplifies the American Dream. Even as a large corporation, Apple plays David to IBM’s Goliath, and thus has the sympathetic role in that myth.
Other examples of Ardra natives resonating with the biblical apple symbolism are Dan Brown, again in his story, the DaVinci Code. In the tale, there is a secret scroll that could only be unlocked with a code and in the end of the movie, we find out that the code is actually the word “Apple”.
Then we have the cult French movie, Chocolat, based on the story by Joanne Harris, who is herself an Ardra sun. The movie was directed by Lasse Hällström, who is likely an Ardra moon depending on birth time, and it stars, as the key Ardra archetype, Juliette Binoche, who has her ascendant in Ardra nakshatra, according to her AA rated birth time. In the movie, chocolate is used instead of apples, but here the chocolate satisfies the same purpose, that of offering freedom and liberation from the oppressive forces of society.
In the movie, chocolates and the sensuality surrounding them, are depicted as a forbidden treat like the apple is in the garden of Eden. Upon the Ardra archetype, Juliette Binoche, is projected a similar revulsion and mistrust as what is often projected upon the serpent in the garden but really her only intention in this small French village in which she finds herself is, once again, the freedom of its peoples — freedom from their own personally imposed restrictions that keep them miserable and freedom from the oppressive chains of their highly judgmental but hypocritical society.
And of course, we have the concept of the “red pill and blue pill” another direct reference to the biblical apple — which is a famous scene from the matrix, written and directed by the Wachowski sisters and Lana Wachowski, has an Ardra sun.
Of course, one common interpretation of the biblical apple is that the “forbidden fruit” was not really hanging off a tree at a distance but is meant to be symbolic of sexual experience. And likewise, as Ardra has a fascination for the biblical apple symbol which offers others freedom, Ardra also is involved in promoting the eating of the “sexually forbidden apple” in campaigning for alternative sexual preferences.
I have found that different nakshatras have their own sexual inclinations, some accepted by society, some not accepted, and some almost universally condemned, at least openly. In my research, I have not found Ardra individuals associated with male homosexuality, but interestingly, I have found their influence in pushing for freedoms for not only homosexuals but other divergent sexual proclivities.
The following movie is believed to be the first pro-gay film in the world, the German film Different from the Others was produced during the Weimar Republic and was first released in 1919. The story was co-written by Richard Oswald, who had his ketu in Ardra & the possibly Ardra moon native, Max Fassbender acted as cinematographer. In classic Ardra fashion, the film was intended as a polemic against the then-current laws under Germany’s Paragraph 175, which made homosexuality a criminal offense.
There was a lot of push back from the general society against this film, censorship laws were enacted in reaction to it and others like it, and by October 1920 only doctors and medical researchers could view it.
The synopsis reads as follows: “A successful violinist, Paul Körner, falls in love with one of his male students. But a sleazy extortionist threatens to expose Körner as a homosexual. Flashbacks to his earlier life show us how Körner became aware of his orientation and tried first to change it, then to understand it. Körner and the extortionist end up in court, where the judge is sympathetic to the violinist, but when the scandal becomes public, Körner’s career is ruined, and he is driven to suicide.”
The film also features a historic sexologist, Magnus Hirschfeld who actually funded the movie through his Institute for Sexual Science.
The Doctor appears several times in the film, each time to deliver speeches more intended for the audience than the advancement of the plot. In his first appearance, he tells Körner’s parents:
“You must not condemn your son because he is a homosexual, he is not to blame for his orientation. It is not wrong, nor should it be a crime. Indeed, it is not even an illness, merely a variation, and one that is common to all of nature.”
The movie ends with Korner’s suicide. Körner’s parents blame Sivers, his love interest, for what has happened. Then, Sivers attempts to kill himself as well, but the Doctor prevents him and delivers his final speech:
You have to keep living; live to change the prejudices by which this man has been made one of the countless victims. … You must restore the honor of this man and bring justice to him, and all those who came before him, and all those to come after him. Justice through knowledge!
The film closes with an open German law book, turned to Paragraph 175, as a hand holding a brush crosses it out.”
Other historical figures in promoting the freedom of expression of homosexual include, Henry Gerber who was an early homosexual rights activist in the United States. Gerber founded the Society for Human Rights (SHR) in 1924, the nation’s first known homosexual organization, and Friendship and Freedom, the first known American homosexual publication. SHR was short-lived, as police arrested several of its members shortly after it incorporated. Although embittered by his experiences, Gerber maintained contacts within the fledgling homophile movement of the 1950s and continued to agitate for the rights of homosexuals. Gerber has been repeatedly recognized for his contributions to the LGBT movement.
Other noted LGBT figures in history are Guy Hocquenghem, often called the father of Queer Theory. At the age of fifteen he began an affair with his high school philosophy teacher, René Scherer. Though the general age of consent in France was 15, ever since 1945, it was raised to 21 if the sexual activities involved were divergent, like homosexuality. He has written and directed movies about homosexuality, most notably, Race d’ep — “ep” which is short for “pédé”, which is Paris Street slang for homosexual, is a four-part French film that argues that ‘’gay liberation was not born in the 60's’’ but, instead, had its roots in the mid-19th century.
Hocquenghem was a prominent member of the Front Homosexuel d’Action Révolutionnaire, or in English, “Homosexual Front for Revolutionary Action” and in fact, some sources say he was even the leader of the organization.
The FHAR are known for having given radical visibility to homosexuals during the 1970s in the wake of student and proletarian uprisings of 1968, which had given little space to the liberation of women and homosexuals. Breaking with older homosexual groups which were more hidden and sometimes conservative, they asserted the subversion of the bourgeois and hetero–patriarchal state, as well as the inversion of chauvinistic and homophobic values common of the left and extreme left.
Guy Hocquenghem is also noted for his involvement in the May 1968 student rebellion in France. The unrest began with a series of far-left student occupation protests against capitalism, consumerism, American imperialism, and traditional institutions. Heavy police repression of the protesters led France’s trade union confederations to call for sympathy strikes, which spread far more quickly than expected to involve 11 million workers, more than 22% of the total population of France at the time. The movement was characterized by spontaneous and decentralized wildcat disposition; this created a contrast and at times even conflict internally amongst the trade unions and the parties of the left. It was the largest general strike ever attempted in France, and the first nationwide wildcat general strike. The rebellion is recorded to have commenced in the 2nd of May of 1968, when the moon was transiting over Ardra nakshatra.
Ardra is not only involved in promoting the forbidden fruit of homosexuality, but even the forbidden fruit of other alternative sexual preferences like bestiality. But this is not to compare bestiality to homosexuality as they are, of course, not the same thing. Examples of bestiality being a fascination for Ardra nakshatra are John Cocteau, Ardra sun and his version of Beauty and the Beast, a clear representation of love for a wild animal. We have the controversial movie, Wedding Trough, directed by Thierry Zeno, who is likely an Ardra moon, which possibly depicts sexual acts with farm animals like pigs and other zoophilic acts. We have Joss Whedon, an Ardra sun, that depicts human and vampires having sex as well as humans having sex with giant praying mantises and demons and the like.
Other interesting facts linking Ardra nakshatra to the liberation of gays and lesbians is the 1969 Stonewall Riots when New York City police raided the Stonewall Inn, a gay club located in Greenwich Village in New York City. The Stonewall Riots served as a catalyst for the gay rights movement in the United States and around the world. This happened in the early hours of June 28 of 1969 when the sun was stationed in Ardra nakshatra, and Rahu was transiting Purva Bhadrapada and both Ardra and Purva Bhadrapada are connected to freedom from control.
Of course, it is curious to the study historic events and the transits during those times because it is suggestive of the general atmosphere descended upon a collective. Astrologers use dates to suggest when particular activities are favorable or unfavorable because the astral environment may or may not be conducive to its success.
In fact, the very reason why Pride month, a month celebrating the rights of homosexual individuals, is held in the month of June is in recognition of the Stonewall riots. June of course being the month where the sun transits Ardra.
On the subject of dates, I have found that some key revolutions in history occurred or were at least triggered when the luminaries where transiting over Ardra — again illustrating the intensity of the desire for individual freedom.
We have the Young Turk Revolution, a coalition of various reform groups that led a revolutionary movement against the authoritarian regime of Ottoman sultan Abdülhamid II, which culminated in the establishment of a constitutional government. After their rise to power, the Young Turks introduced programs that promoted the modernization of the Ottoman Empire and a new spirit of Turkish nationalism. The event that triggered the Revolution was a meeting in the Baltic port of Reval between Edward VII of the United Kingdom and Nicholas II of Russia in June 1908, when the luminaries where transiting Ardra and when Rahu was also in Ardra.
There are other historic days of rebellion like the Boston Massacre, which occurred in colonial Massachusetts. It began as a street brawl between American colonists and a lone British soldier, but quickly escalated to a chaotic, bloody slaughter. The conflict energized anti-British sentiment and paved the way for the American Revolution. Tensions ran high in Boston in early 1770. More than 2,000 British soldiers occupied the city of 16,000 colonists and tried to enforce Britain’s tax laws, like the Stamp Act and Townshend Acts. American colonists rebelled against the taxes they found repressive, rallying around the cry, “no taxation without representation.” This was their cry because they believed it unjust, not only to be taxed so highly but for this to be a decision of a foreign and oppressive power since the Americans had no representation in Parliament. The Boston Massacre is recorded to have occurred on the night of March 5 of 1770 when the moon was in Ardra and the sun was in Purva Bhadrapada for good measure.
The New York City Draft riots which began July 13 and ended July 16 of 1863, when the moon was transiting Ardra. Sometimes referred to as the Manhattan draft riots and known at the time as Draft Week, were violent disturbances in Lower Manhattan, widely regarded as the culmination of white working-class discontent with new laws passed by Congress that year to draft men to fight in the ongoing American Civil War. The riots remain the largest civil and most racially charged urban disturbance in American history. According to Toby Joyce, the riot represented a “civil war” inside the Irish Catholic community: “in that the mostly Irish American rioters confronted police, soldiers, and pro-war politicians who were also to a considerable extent from the local Irish immigrant community. “Rich man’s war, poor man’s fight,” was the rallying cry of those who couldn’t buy their way out of being drafted into the Union army.
We also have other dates of historic revolution that, according to historians, is not recorded to have started when the luminaries where in Ardra but the dates are very close, and may have actually been triggered when the luminaries were transiting Ardra but performed later:
The French revolution which actually followed the Storming of the Bastille. Bastille was an event that occurred in Paris, France, on the afternoon of 14 July 1789, when revolutionaries stormed and seized control of the medieval armory, fortress, and political prison known as the Bastille. By the late 18th century, the people of France were living mostly in squalor, all except the nobility who lived lavish and expensive lifestyles. Frustrated with a monarchy that collected heavy taxes but offered nothing in return, the citizenry turned their widespread discontent on King Louis XVI. Here we find once again a despotic state placing their people in chains.
But, on the 14th of July, the sun was transiting over Punarvasu and not Ardra. It is likely that the collective decision to rebel against the state started when the luminaries where in Ardra, but the collective decision to reform society took place when the luminaries where in Punarvasu. The Jupiter nakshatras, like Punarvasu, Vishaka and Purva Bhadrapada are generally related to reforming and remolding and reshaping society. So the breaking of chains was in Ardra, but the force to actually bring about long lasting societal reform was in the following nakshatra of Punarvasu.
The Great Railroad Strike of 1877, sometimes referred to as the Great Upheaval, began on July 14 in Martinsburg, West Virginia, after the Baltimore and Ohio Railroad (B&O) cut wages for the third time in a year. Again, the official date when the workers decided to organize themselves collectively and go on strike puts the sun in Punarvasu nakshatra, but some days earlier, when the inner decision to rebel occurred, would have put the sun in Ardra and the moon as well transiting Ardra. So Ardra nakshatra would have clearly identified the problem and revolted but it is in the calm of Punarvasu that the people would have banned together and organize themselves to find a stable and permanent solution to the problems identified by Ardra nakshatra.
Take not that Ardra is not traditionally associated with war. For dates associated with the declaration of war we will find such nakshatras as Krittika and Purva Ashada quite prominent. Instead, Ardra is associated with emancipation, the freedom of a people from under the thumb of totalitarian rule.
We are seeing in this first chapter, one expression of Ardra’s destructive nature, and this is the destruction of change, the disruption that innovation brings. The forbidden apple of freedom can be compared to the Greek goddess Eris’ apple of chaos because both bring total destabilization to an established regime.
Ardra is a passionate nakshatra with many wild desires, and now he is free to pursue his idiosyncrasies. Having explored Ardra’s battle against governments, monarchies, and society at large, let us move to the next chapter of this narrative, exploring Ardra in his state of freedom.
Comedies & Tragedies
So, the tale of Ardra progresses. First was told of the yearning of this nakshatra to set man free, now in this chapter, we explore man in his freedom.
To open this chapter, we must refer to another role that Rudra, the deity of Ardra, plays in creation.
The trimutri’s and their wives all participated in the act creation, each one with their own roles of creation, destruction, and preservation. Creation all started off as a cosmic egg, filled with wonderous forms but frozen in imagination. We say frozen for there was no active consciousness to experience it. It was a beautiful dream dreamt by Brahma, him together with his consort Sarasvati. But to release the egg from its frozen state, would require the burning force of penetration, one to shatter the shells of the egg, to let flow out the yoke of creation. It was Rudra and his consort Uma, who split open the oval, who cut themselves into Brahma’s egg, giving life to his dream by entering into his created reality. This splitting the egg and entering into it is reminiscent of biting into the apple and entering into the altered reality that can only be granted by the apple. If life is like an apple or an egg or a piece of cake dreamt by Brahma, then Rudra, the devourer, is he who eats it piece by piece.
What we will observe in this chapter is that the destruction of Rudra is not only that of ending creation but is also the destruction of taking bites off the fruit of life, again, destroying life by eating it bite by bite. It is the destruction of experience, living fully and experiencing life physically, emotionally, and intellectually. To live is to destroy. To take in a breath is to burn oxygen. To open one’s eyes is to have one’s pupil’s charred by color. To eat is to tear the flesh off animals and every day ends in the death of the sun.
Being the nakshatra that wishes to enter into earth, it suffers from a hunger for life and experience, the foods and exotic trips of this vast new world, the grand and untested ideas of his chaotic mind. For the sake of conciseness, I will not be exploring every aspect of this adventurous chapter, instead I will focus on the joys and sorrows, the comedies and tragedies of Ardra in relation to romance- specifically, the film and literary category of the romantic tragedy.
Romantic tragedy is a love story characterized by intense highs and despondent lows, of its common themes are those of forbidden love and also the death of one or both of the lovers. I have decided to speak of love because love defines what all or most people wish to experience in the material plane and in one’s dynamic with one’s beloved are experiences all of life’s joys and sorrows. Love is the ultimate fruit of experience and so a worthy subject of study to understand the Ardra narrative.
Let us begin with Shakespeare himself, regarded as the king of tragedies, who had his ketu in the very nakshatra of tragedies, Ardra nakshatra.
A famous example of this is Romeo and Juliet, a tale of two star-crossed lovers, whose respective families are tied in a never-ending feud against one another. Today, the title characters are regarded as archetypal young lovers. The fundamentals of the story remain the same almost regardless of adaptation. A summary of the famous play reads as follows:
“An age-old vendetta between two powerful families erupts into bloodshed. A young lovesick Romeo Montague falls instantly in love with Juliet Capulet, who is due to marry her father’s choice, the County Paris. But Juliet, of course, meets Romeo and they fall so totally and helplessly in love with one another, that Juliet now wishes to escape with him. With the help of Juliet’s nurse, the women arrange for the couple to marry the next day, but Romeo’s attempt to halt a street fight leads to the death of Juliet’s own cousin, Tybalt, for which Romeo is banished. In a desperate attempt to be reunited with Romeo, Juliet involves herself in a plot and fakes her own death but for this she had to inform her lover, Romeo, who had been exiled from Verona — lest he actually believe she has died. Juliet arranges to send a messenger to Romeo so that he is made aware of the scheme. But the message fails to reach Romeo, and believing Juliet dead, he takes his own life in her tomb. Juliet, at this point of the story, being buried as part of her ploy, wakes to find Romeo’s corpse beside her and kills herself. The grieving family agree to end their feud.”
All other examples I will show will follow the same vein. Other of Shakespeare’s plays that involve great love that end in misery are Othello. The play features a couple, one of them a foreigner, a Moore of dark skin, and the other a beautiful maiden of high social standing, her name being Desdemona, the daughter of a Venetian senator. Though the Moore himself is of some social standing, being a military commander who was serving as a general of the Venetian army, it is implied by some of the characters, like Desdemona’s father, that because of his ethnic background, he is unfit as a husband.
Othello and Desdemona are madly in love with one another, they show each other great kindness and charity, consideration and understanding. Their union seems so pure and so innocent, the viewer is encouraged to wish for its preservation and further blossoming. But of course, the reader being familiar with the style of Shakespeare is sat on the edge of his seat, biting his nails in anticipation of the imminent doom that is sure to loom over these two lovers. This doom takes the form of Iago, the vindictive antagonist in the story, and operating like a snake in grass, he begins to sow dissension. Through his lying and stealing and plotting he deceives Othello into thinking that his beloved Desdemona has been unfaithful to him. In a jealous fury, Othello kills Desdemona and then ultimately kills himself.
Other famous romantic tragedies include Titanic, the director of which is, James Cameron, who also had his ketu in Ardra. This too is a tale of lovers from very different posts in society but who defy convention and socially imposed expectation and pursue a romantic affair with one another — taking a bite off the forbidden fruit in pursuing an ill fated love affair. Neither one of them had ever experienced a love as deep, as all encompassing, as fiery, as lively but the flame of romance is soon snuffed by the ice waters of the north Atlantic Ocean. The movie ends with the crash of the ship against an iceberg. One of the most iconic scenes depicts Jack’s last act of love, that of sacrifice. The waters of the north Atlantic Ocean is freezing and so could kill anyone after a short time — Jack and Rose’s only life raft is a piece of wooden debris that is capable of carrying only one of them. Rose insists in trying their odds and begs Jack to crawl onto the piece of wood but Jack accepts his own death if it means that Rose’s life would be spared.
Another romantic tragedy is that directed by Joss Whedon for his show Buffy the Vampire Diaries. Joss Whedon has his sun in Ardra. The romance of Buffy, the main character and Angel, the vampire, is a little more of a slow burner but the story is parallel to the previous ones explored. Two people, a vampire and a vampire slayer, whose destinies are opposed to one another, as the former is the natural prey to the latter, fall in love with one another, but struggle against their feelings for a while before they give into the forbidden fruit that is their love. This once again depicts the classic Ardra trait of breaking boundaries to go after what one wishes. But because of their opposing positions, this relationship was doomed from the start. Angel is different from other vampires in that he possesses a soul, but there is a caveat — he loses his soul and reverts back to the state of a blood thirsty vampire if he allows himself to experience one moment of pure happiness. Angel one day experiences this when he and Buffy sleep together. This tale wonderfully depicts the duality of Ardra’s tears, which are tears of both joy and sorrow, or rather, joy that inevitably leads to sorrow, as the greater the former the more dejecting the latter. When Angel loses his soul, he begins acting very differently, and breaks Buffy’s heart by making it seem as though their love making meant nothing to him and even ridicules her, at this point it is not obvious to Buffy that Angel had lost his soul. The season ends with them back to their natural position, that of antagonists, and they fight till the death.
Gossip Girl’s Chuck & Blaire are another parallel tale. The book, upon which the series is based, was written by Ardra sun native, Cecily von Ziegesar and Chuck Bass, the character we will be exploring, is portrayed by Ed Westwick, who himself is also an Ardra sun native. This story is slightly different in that, both the characters come from very similar backgrounds — wealthy, upper east side young adults, who live extravagantly. Throughout the seasons we see how deeply they love each other but how this love frightens them, for they sense that theirs will end in romantic tragedy — which is true to the Ardra narrative. Actually, through out the show, we see moments where they madly and freely give themselves to one another, and how kind, generous and even innocent their relationship is at times, but each time they get together, their relationship ends horribly, either because the vulnerability required for the union scares them into distancing themselves or because their respective cruel and selfish nature’s clash.
At different points in the series, it is signaled that Chuck Bass is even at the brink of suicide, because of the intense love that he has for Blaire has been poisoned into profound despondency and he is left empty, cynical and drowning in a whirlpool of whisky and depression. His most unforgivable act was when he, in believing Blair would never return to him, goes to bed with her worst enemy.
Love Story is another romantic tragedy of the 1970s, starring Ryan O’Neal, with an AA verified birth time that places his ascendant in Ardra nakshatra. This movie again tells the story of two very different people, from very different backgrounds, breaking boundaries to be with one another but then ultimately being punished for it. Ryan O’Neal’s character, Oliver Barrett IV, is heir of an American upper-class East Coast family, and attends Harvard College where he plays ice hockey. He meets Jennifer Cavilleri who is working class and they quickly fall in love with one another. But, Oliver’s family does not approve, so much so that they threaten to cut Oliver off financially if he dares marry Jennifer. In defiance of his family, they get married, but life is hard without financial support. Later, when they try to start a family and struggle to conceive, the doctors inform Oliver that Jennifer is terminally ill, but Jennifer herself does not know this until she confronts her doctors. In the end, she dies on a hospital bed and her last wish to her grief-stricken husband is to be embraced.
There are 3 tarot cards that are easily correlated to Ardra nakshatra, and two of which I will reveal here. These are the 3 of cups and the 3 of swords, both of them depicting the highs and lows of experience, the joys and sorrows and the comedies and tragedies of life on earth.
Romantic tragedies also relate to another tale of Rudra, though in this tale, Rudra is often interchanged with his aspect as Shiva. But in studying the puranas, one concludes that Rudra is the aspect of Shiva within the womb of creation and Shiva is the aspect of Rudra outside of material manifestation, so the name differs in context.
The Story is that of Shiva and Sati. Shiva is the god of yoga, and as such, he can never be disturbed or agitated but only Sati and her beauty could arouse him and wake him from his meditative state. Theirs was an impassioned love story but Sati’s father, Daksha, did not approve of Shiva and in some versions of the tale, Sati married Shiva against her own father’s wishes. Daksha’s hate for Shiva goaded him into shunning Shiva from an important ritual, a yagna. Sati, finding herself caught between a rock and a hard place, and so overcome with sorrow from the divide between her father and husband, killed herself by throwing herself over the sacrificial fire. The Shiva Purana describes Shiva’s grief in saying “With a terrible yell, Siva sprang to his feet. He tore a long tuft of hair from his head, his grief was a grotesque dance that contorted his limbs in manic snatches of rhythm.” In a rage Shiva sent Virabhadra to destroy Daksha’s yagna and to kill any god that would stand in his way.
So we can see the origins of the modern day romantic tragedy in this classic tale of Rudra’s romantic tragedy with his beloved.
Other romantic tragedies starring or directed or written or even inspired by Ardra natives with either sun, moon, ascendant or even Ketu are: Wuthering Heights by Emily Bronte (Ardra moon), The Way We Were directed by Sydney Pollack (Ardra sun), Atonement written by Ian McEwan (Ardra sun), West Side Story which was inspired by Romeo and Juliet (the inspiration written by the king of tragedy, Ketu in Ardra native, Shakespeare), Brokeback Mountain, starring Heath Ledger (Ardra) and directed by Ang Lee (Ketu in Ardra), Cruel Intentions starring Ryan Phillipe (Ardra moon), The movie One Day based upon the book of the same title written by David Nicholls (who is likely an Ardra moon), The Bridges Of Madison County starring Meryl Streep (Ardra sun), The English Patient starring Juliette Binoche (Ardra), Never Let Me Go based on the book of the same name written by the famous author Kazuo Ishiguro (with ketu in Ardra) and the list goes on.
These tales depict Ardra’s naiveness and innocence. Ardra is meant to represent one’s introduction into the material plane, and thereby making oneself vulnerable to all experiences. In dividing himself from God and entering into the world, he did not realize that he would be opening himself up to experience both good and evil, the polarities of existence. These tragedies serve to help the Ardra native ask himself whether life is worth living, whether entering into life is worth all of the pain of living it. There is no way of only having blissful experiences without pain, for to open oneself up to happiness is to call upon yourself its opposite, sadness. From these tragic experiences we can begin to branch off to the notorious cynicism of Ardra nakshatra. To quote Pamela Jaye Smith: “A cynic is just a wounded romantic.” In exploring romantic tragedies, we see now the dual nature of Rudra’s tears. This symbol refers both to tears of joy and tears of sorrow. It also reveals to us how extreme joy ultimately leads to extreme sorrow. Rudra’s intention in splitting the egg of creation to enter into it was to live life to the fullest, but to truly live is to die.
In a sense, every man is his own Rudra, as through living, he eats his own fruit of life, bite by bite. We must make reference to yet another tale or Rudra, and this is the tale of his splitting. Rudra is a god linked to the act of division, division from the creator, dividing the celestial from the terrestrial and dividing polar opposites from one another. His divisions are what populate the earth, since he divided himself into 2, male and female, then into 11 and then into countless numbers representing humanity.
When we observe the 11 Rudras and the meaning behind their names, we gain deeper insights into Rudra’s role. Different puranas have different names for the 11 Rudras, but the following are based on the Bhagavata puranas. They are:
Aspect of Creation
Each one of these aspects of creation represent the elements of reality man interacts with, man’s ability to perceive reality and interact with reality and lastly man’s ability to reflect upon his experiences.
So, the Rudras in this way can be thought of as representing all of humanity, each individual being his own Rudra, each individual having split his own “egg” in order to enter into the plane of existence. Each human equipped with his own heart, mind and senses to study life and become his own philosopher. Everyone of us, opening ourselves up to the polarities of experience, again, joy and sorrow.
Of the 3 tarot cards I have associated with this nakshatra through contemplation, the chief among them is the lover’s card. The lover’s card is generally associated with the sign of Gemini in hermetic qabalah, but one can see why it would be linked with Ardra specifically. The lover’s card tells the story Adam and Eve and therefore tells the story of division. The division of an individual soul into its corresponding feminine and masculine halves (as Rudra himself divided himself), and the separation of these souls from God thereby leaving the garden of Eden (which can be compared to Rudra cutting off Brahma’s 5th head that connected the 4 corners of earth to the heavens, and the exiting from the garden to enter into earth can, of course, be seen as the splitting of the egg). The lover’s card is different from the 2 of cups for instance — whereas the former represents division, the latter represents union (the merging of 2 beings, the completing of one soul).
Is a man in chains a better man than one set free?
So, we are on to the 3rd chapter where Ardra is now confronting himself to the reality of freedom. The belief that inspired Ardra to wish to break man’s chains was that he is fundamentally good and self-capable. That he does not need Big Brother controlling his every move, telling him what to like, whom to associate with and submitting his individuality to the service of the dictates of an invisible power. Ardra has eaten the apple and so believes himself and all people capable of self-governance. But in this chapter, we will observe the results of Ardra’s miscalculation as he is made to confront the demons of his own pandora’s box — or, to keep with the analogy of the apple, Ardra will finally taste the fruit of its own actions.
In setting man free, Ardra thought man sufficiently evolved, but could it be that by breaking his chains, Ardra is only speeding man’s devolution?
To open this chapter, I will first refer to a story written by Guy de Maupassant, himself an Ardra moon. The story in question is called Boule de Suif, or translated variously as Dumpling, Butterball, Ball of Fat, or Ball of Lard. The name of the book refers to the protagonist, a prostitute whose real name is Elisabeth Rousse. She and the main characters of the book, who are all strangers to each other, decide to flee their small French town that had been recently occupied by the Prussian Army. All of them find themselves in the same vehicle. The prostitute, Boule de Suif, is sat in the presence of two nuns, the nobility, and other members of the bourgeoise — being the prostitute, she is the one in the lowest social station. This carriage ride, with its diverse passengers, is meant by the author to be a microcosm of French society.
At first the other passengers look down upon the prostitute, projecting upon her all sorts of nasty ideas but they slowly change their minds about her when they witness her generosity. An example of this is in her sharing her picnic basket with the other travelers. The journey was long, and they all grew hungry which made them all the more appreciative of the gesture.
But the carriage upon which they travel is soon detained by Prussian officers and all the passengers are trapped indefinitely at a local inn. It is later revealed by the prostitute, Boule de Suif, that the chief officer promises to let all of them go only if the prostitute sleeps with the officer. Of course, all the passengers are appalled upon hearing this and encourage Boule de Suif to hold her ground and integrity. Naturally, as they do not consider it moral for a woman to sleep to with strange men for favors, they feel totally uncomfortable with this proposition. But the inconvenience and frustration of their imprisonment soon reveals their hypocrisy and they turn against her, changing their tune. Now, they begin to invent reasons of morality and logic all to goad her into having sex with the officer. The noblemen, the middle-class individuals and even the nuns, all take turns in arguing the case for why she had to offer herself to the Prussians for the sake of the majority. The prostitute soon acquiesces, she goes to bed with the officer, and she and the other passengers are free to leave the next morning.
One would have thought that after such a sacrifice of dignity, the other passengers would have been grateful to Boule de Suif, but instead their original contempt for her returned with a vengeance. Now back on their journey, they completely shut her out, ignoring her and carrying on polite conversation with one another as if the whole thing never happened — even sharing food with one another but refusing to offer any to the prostitute, who at this point of the tale is heartbroken and is left starving and sobbing all by herself. Perhaps they ignored her because she was a representation of their own hypocrisy and faulty morals and looking at her would have been like looking in a mirror. Perhaps by ostracizing her, they could better maintain the illusion of superior morals.
Whereas in the first chapter, Ardra was concerned with exposing the tyranny of the invisible forces that chain man, in this last chapter, Ardra’s focus is on man himself and finally realizing him as the true evil. Was Ardra wrong all along for letting lose man? Is man not the evolved spirit Ardra once thought? In this chapter, we will look at another meaning behind Ardra’s tear — the tears of regret.
With this story as our introduction, we may now speak about evil. The created world is one of polarity, to have one thing necessarily means to have its opposite. By dividing ourselves from the one divine, Ardra has necessarily created evil.
Throughout this last chapter, we will touch lightly upon the many expressions of man’s evil, all of which the Ardra native attempts to expose and even destroy to rectify its own mistakes.
Next, there is the famous story by Ardra sun native, Franz Kafka, Metamorphosis. Gregor Samsa, the protagonist, is the only one who supports his family financially. His entire family is dependent upon him and put a lot of pressure on his back to work, inventing many reasons as to why it is they cannot support themselves and how badly they needed him and yet they do not treat him very well.
Gregor himself begins to feel taken advantage of and deeply underappreciated and these internal feelings fully reflect themselves in his physical appearance when one day he wakes up to find himself transformed into a cockroach. His family is appalled and disgusted by him, locking him in his room so he never escapes. If before he was mistreated by only his father, now he was universally scorned and rejected. His family resented him even more when they realized that they would have to start supporting themselves and they each got a job — so now, not only did they reject him but no longer had any need for him. Gregor, the son turned cockroach, is deeply wounded by the ingratitude, the contempt, the betrayal and plain hate expressed by his family members and soon dies from a broken heart. Instead of having this trigger a moment of introspection, his family sighs, grateful to be finally rid of him.
It is clear to readers of the book that Gregor’s family members were always capable of supporting themselves but chose not to out of laziness and instead hurled all responsibilities of their survival upon Gregor, making him the mule and making him the scapegoat for their current state of poverty.
Another interesting theme is that of scapegoating. Because it is Ardra that goaded man to eat of the apple of good and evil and to escape into earth and away from God, it is Ardra too that is blamed for all of the consequences of this eating of the apple. In the lives of the average Ardra native, one often finds themes of the Ardra individual wanting to help others, giving them advice, and even sacrificing themselves for someone else, only for those same beneficiaries to turn around and spit at the face of the Ardra native and hold the Ardra native responsible for the decisions they choose to make after the fact.
In a way, no man is to blame for who he is, where he was born, who his parents are, what his preferences are and to an extent, even his actions. In a sense, no man asked to be born, no man asked to exist and to enter into earth, so there is the extent to which all people blame God and society and their parents and whoever else for the circumstances in their lives. There is the extent to which everyone else is to blame for who we are and what we do, but what we see in Ardra is this blaming of others taken to an extreme to the point of oneself being whitewashed of any responsibility.
Ardra natives enjoy creating conditions that force man to rear his ugly head, again, as a means of exposing him and accusing him.
One interesting example of this is the show Big Brother. The name itself is inspired by George Orwell’s book, 1984, and George Orwell was himself an Ardra moon. The creator of Big Brother, John de Mol, is an Ardra ascendant, according to his A verified birth time. The show is really a study of all of the main themes of Ardra: betrayal, deception, shifting blame and responsibility as well as all other expressions of human evil. In the show, contestants of various personalities, ideological beliefs and the like, are placed into a house. The objective of the game is to win a large cash prize but to do so, all other members of the house must be voted out. What makes the show interesting are all the relationships that are formed that at times even seem genuine but are often calculated as the show operates like a popularity contest. In order to win, contestants lie to one another, make up stories of other members, spread vicious gossip, betray one another etc. all to eliminate the other contestants so they can win the cash prize.
The format of the show Big Brother is reminiscent of the ending of the movie 1984. In the movie, a couple get together and begin to break the rules of the totalitarian society they live under. This is another Ardra romantic tragedy trope because they fall deeply in love with one another, and they begin to regard one another as the only thing worth living for in the bleak world they are in. But one day they are caught and then are tortured in separate rooms. The one man, Winston, begs and begs those torturing him to let him go but they refuse to. But only when Winston betrays Julia, his lover, by totally scapegoating her and telling the officers that they can take her instead of him do the officers finally set him free. In betraying Julia, it is as if he has killed her and in this way their love is dead.
What one finds in many Ardra works is the use of scarcity to bring out Man’s evil. In life, people tend behave well when all their needs are met but act much more selfishly and exploitatively when they see themselves as lacking. In many literary works and movies, one finds Ardra making use of people in difficult situations, whether financial or emotional or what have you, as a way of revealing the hidden evil within Man.
Part of the reason the Ardra native so ferociously accuses Man and criticizes him is to accelerate his moral evolution because unless he evolves and learns goodness for his own self, he will be forced back into totalitarian shackles out of necessity, so that he does not destroy himself.
Whereas before Ardra wished for freedom from the constraints of government or society or religion, in this final chapter he begins to understand that actually, the very reason such systems exist is because Man refuses to take accountability for his own actions and perhaps because he is incapable of good on his own. In order to truly change and evolve, man must accept himself as he is, but scapegoating is really his greatest sin because now he absolves himself of his duty — and this frustrates the Ardra native who, once again, his pressured into accusing man more violently and forcing him to see himself for who he is.
Ardra is one of the main nakshatras that bring change and novelty into the world, but because of just how different and strange its ideas and contraptions, his innovations result in apples of chaos. One interesting difference between Ardra and Shatabisha is the following. Shatabisha carries with it the weight of Saturn — Saturn is god of the seasons, and in western astrology, its aspect as god of agriculture is emphasized. Saturn studies its environment to know the best time to sow, to water its seed, to plough etc. So, when Saturn is connected to innovation, the ideas of Saturn tend to stick and last and be more accepted by general society because it studies its environment to know the best time and way to introduce novelty. Saturn, the collective planet, observes the general preferences and attitudes of the people of its time, the same way a farmer would observe his animals to know the best time to feed them, or to mate them etc., for the success of his farm. This is also why Saturn is connected to trends because it senses the seasons, or in this case, the changing tendencies of the collective.
Ardra is wilder that Shatabisha and operates individually instead of collectively, and so the novelty of Ardra more often provokes fear and confusion because it does not read the room as well as Shatabisha and so introduces things into the world before the world is even ready for them. Ardra is also known as one of the main nakshatras that exposes the truth about the world and humanity, and its manner of doing so is often met with a lot of resistance.
Some examples of these Ardra innovation or truths that are met with resistance and sometimes ingratitude include feminism, described as the advocacy of women’s rights on the ground of the equality of the sexes. Now, because the history of feminism is said to date far before the 20th century with many figures, it was hard for me in my individual research to find singular figures in the movement that I could hold disproportionately responsible for its championship — but I am including it in this Ardra video because the idea of feminism as this disruptive and revolutionary change in society fits the Ardra theme. Although there are many good things that come as a result of feminism, it is often blamed for making society more degenerate.
So, to show how Ardra is the one who offers the fruit but also accuses, or in this case, is involved in the feminist and anti-feminist movement we can take the very early example of Alice Guy, who herself had her sun in Ardra nakshatra. In her 7-minute movie, called “the consequences of feminism”, she portrays a society where the gender roles are switched. Men act like the traditional woman and tend to children, iron clothes, clean, stay at home and act very passively and women take on common male stereotypes of drinking in public, acting violently and aggressively pursuing their counterpart. This film is representative of the push back that Ardra and its ideas receive from the rest of society, because of how novel their ideas are, they provoke fear and even mockery from those around them. But what is interesting is that it is an Ardra native, Alice Guy, that is mocking and ridiculing an Ardra concept, Feminism, so we see Ardra policing itself. This movie is clearly attempting to mock effeminate men and masculine women, perceiving them as a sort of aberration.
This movie is, once again, an expression of Ardra both wishing for freedom (in this case, the freedom is feminism, the equality of the genders) but then crying in horror at the true results or fruits of the freedom they wished for (in this case, the fruits of forcing the genders to be equal is, in some people’s minds, the erasure of gender differences altogether or even their flipping). A big part of the feminist movement has been the idea that men and women are the same psychologically and the only minor differences are merely in upper body strength. Of course, the ultimate goal of the modern-day feminist movement is the equality of the sexes in all domains. This includes economic and political equality, equal access within the workplace, freedom from oppressive gender stereotyping, and finishing with an androgynous worldview. But naturally, there are many that oppose this notion, believing that indeed, there are important and natural differences between men and women that even explain some of the economic, political, and social discrepancy between the sexes and so we find these Ardra ideas challenged and even hated.
One result of feminism, that many hold as its logical conclusion, is the acceptance of transgenderism, the idea that someone could change their gender — transgenderism is possible within the feminist framework since the two genders are regarded as completely equal, except for a few minor, external characteristics. So the tree of feminism bears the fruit of transgenderism, but as a response to this come the TERFs (or, trans exclusionary radical feminists) many of whom at one point may have agreed with the idea that there are no important differences between men and women but due to whatever threat transgenderism pose to them, now feel the need to adopt a set of ideas or rather, revert back to a set of ideas that they feel will safeguard them and society from this Ardra contraption of transgenderism.
So we are seeing many of these same feminists that at one point professed that there are no important differences between men and women, now change their mind when they see how far the feminist movement has gone.
Then we have feminism combined with the sexual liberation movement which aimed to overturn traditional concepts of sex, like that it should be held within the confines of marriage. Such movements also pushed for public nudity and even pornography but interestingly, many of the same supporters of these movements had an issue with Hugh Hefner and his Playboy magazine, saying that is exploited women. But many people find this strange because on the one hand, if one claims sex is fine and permissible, if one claims that sex work is real work and it is just as honorable as any other profession, than why all the fuss against Hugh Hefner, Kim Kardashian or any other figure or industry that sells sex and naked bodies? How do many pushers of the sexual revolution and feminism condemn Hugh Hefner but praise women who willingly objectify themselves on OnlyFans, for example? Some even ask, why is workplace harassment so heavily penalized if sex is no big deal. Again, Ardra playing both the giver of the apple and the accuser.
Then there are others that claim that the sexual revolution worked against some of the objectives of the feminist movement. The sexual revolution movement and its fruits allowed for greater objectification of women which is obviously a matter feminist fight against.
Then we have those who hold the sexual revolution and homosexuality responsible for newer, though smaller movements, that champion bestiality and pedophilia and other sexual inclinations considered deviant, and there are more and more examples of Ardra being scapegoated for offering man freedom.
Ardra wants to push for new ideas, but the problem with novelty is that its consequences are unforeseeable and unprecedented. The fruits of novelty may be so hard to swallow that it may not even justify the novelty itself. There are many that strongly argue in favor of transgenderism for example but find it hard to justify those who claim to be transracial or who identify with a different species or different age. So, it’s this chaos that is the fruit of many of Ardra’s well intentioned revolutionary ideas.
Human intelligence is another subject of great concern to Ardra. In the 1st chapter of this essay we saw how Ardra rejected the constraints of conservatism and religion and wanted to allow the intelligence, however blasphemous, to be free to explore and invent as it wishes, but this is another source of regret for Ardra when it observes the full evil, or fruits, of this same intelligence, how nothing is sacred to it, not God or Man. Examples of this can be seen in the works of ketu in Ardra native, Kazuo Ishiguro, whose books go really explore the reality of technological dystopia, which is of course, brought about by Man’s untamed intellect.
In his book, Never Let Me Go, he describes a world where science has advanced so far that humanity can now make full clones. But these clones are created for the sole purpose of having their organs extracted from them. Though out the lives of these clones, pieces of their bodies will be taken from them until finally they all die and their bodies are discarded as though their humanity had no value. This book reference the concept of savior siblings. I quote the Wikipedia definition:
“A savior baby or savior sibling is a child who is conceived in order to provide an organ or cell transplant to a sibling that is affected with a fatal disease, such as cancer or Fanconi anemia, that can best be treated by hematopoietic stem cell transplantation.
The savior sibling is conceived through in vitro fertilization. Fertilized zygotes are tested for genetic compatibility (human leukocyte antigen (HLA) typing), using preimplantation genetic diagnosis (PGD), and only zygotes that are compatible with the existing child are implanted. Zygotes are also tested to make sure they are free of the original genetic disease. The procedure is controversial.”
These Ardra nightmares describes a reality where human intellect evolves faster than human ethics or physiology. A world where the human intellect is left to run wild without a leash that it creates such vile contraptions where human lives are conceived and then discarded as though there were no intrinsic value in them.
Other examples of the wildness of the Ardra intellect are Elon Musk, who has his sun in Ardra, and his companies like Neuralink that develops implantable brain–machine interfaces but again, this Ardra native is feared for his innovations because many believe he is pushing for transhumanism — the merging of man and machine. Here we find again, Ardra creating new technologies and pushing for new ideas but the results of which are unprecedented and many fear will end up creating much more harm than good when we finally taste these fruits.
Of course, we also have many publications that study the long term effects of social media on the collective psychology, intellect and even physicality. Technology is the fruit of human intellect when it is given freedom to run wild, but then we modern humans turn around and scapegoat these same technologies for our current state of affliction but we do not hold our own selves responsible for engaging with these tools. Again and again, the dynamic of the eater of the fruit and the accuser comes up.
Ardra sets us free and yet blames us for our own inability to govern ourselves, but we in turn shift the blame back to Ardra, and this is the never-ending blame game.
The last tale I would like to reference, that actually ties together the 1st chapter we explored and this last chapter is the famous book by George Orwell, Animal Farm. The story goes as follows. A helpless group of animals were enslaved by a cruel farmer. These animals, various in kind, were overworked, underfed and vindictively castigated. This book contains elements of the tyrannical overlord that we saw explored in the first chapter of the book of Ardra. But one day, the animals decided to revolt, and they overthrew the farmer and ran him off his own farm. We see too, the element of revolution covered in the first chapter of this essay. The animals rejoiced in their victory. Their cruel leader had left such a bad taste in their mouth that they had collectively declared that heretofore there would be no more hierarchy. The animals reflected on how evil their former master was, but when they thought of themselves, they saw themselves as fundamentally good, gentle and compassionate.
This was one of their mistakes, for in thinking themselves fundamentally good and scapegoating all evil to their former tyrant, they were blindsided to any possible evil that could rise among them.
Now free of oppression, the animals began a new era adopting the Seven Commandments of Animalism, the most important of which is, “All animals are equal”. In the beginning, everything seemed idyllic, food was plentiful, and everyone was merry. But… history soon repeats itself. One of the farm animals, a pig called Napoleon, slowly begins to position himself as supreme leader. His political place is facilitated by the return of the evil farmer. The animals needed to fight a war and the pig, and his pig associates position themselves as generals. When the animals won the new war against their evil former farmer, in their gratitude and respect, they readily accepted the leadership of the pigs.
The pigs began to want special privilege, like rare foods and the freedom from labor, but they wanted to benefit from the efforts of the other animals, and so, with the promise of a Windmill, the pigs tricked the other animals into working harder and harder, with the political goad that soon their hard work will pay off, as the Windmill is sure to make life easier. But the greed of their new pig leaders was never be satiated. Wanting more power, they employed more political schemes like accusing some pigs to be in collaboration with their former enemy, the evil farmer, as a way of purging the farmer of dissenters and avoiding a possible new rebellion. The pigs even involve themselves in slave trade, plotting to sell some of the farm animals as slave labor to neighboring farms in exchange for whiskey. Overtime, having successfully brainwashed the animal masses, the small pig collective begins to transform. The pigs, through their corrupt activity and positioning themselves as superior, literally begin to take human form. History repeats itself.
In the end, the reader discovers that the true evil does not exist outside oneself, but within oneself. The animals had at one point demonized the farmer, making him out to be soulless and corrupt, but really, the animals themselves were no better than the farmer. It just so happens that because the farmer was free, he had no one to check him when he devolved into corruption.
Ardra wrestles with this revelation, for it to be true, it would mean the recontextualization of what he once called the evil totalitarian state. Maybe they were not so bad after all? If Man is only good when he is in chains, maybe oppressive forces are not so evil. But Ardra cannot accept this conclusion, but he can neither allow man to destroy himself by his own perversions. Ardra finds itself in a catch-22.
Having arrived at the end of this narrative, we can explore the 3-part expression of Ardra’s destructive nature. In terms of freedom, we can see this as the destruction necessary to set man free as the 1st expression. The 2nd expression is the destruction that man himself causes when he is set free — the wildness of his intellect and innovations and desires and the damage that they cause. And the last expression is Rudra himself having to come down and destroy man because of his corrupt nature.
These musings of Ardra nakshatra call to mind the biblical tale of the flood, when the Almighty God had decided that humanity was essentially a failed experiment after observing the depths of Man’s evil and how everyday Man would invent a new perversion. In God’s deep lamentation, the heavens wept, and the earth was flooded with his sorrow which effectively wiped out the entire planet.
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