Divisional charts from the first octave (D1 - D12) up through the second octave (D13 - D24) cover the body, heart and mind. In turn, the third octave catches much of the upper astral and lower mental level influences upon us (D25 - D36). Even higher-level divisional charts reach to the most rarefied domains (causal levels and beyond), accessible to but a few—virtuosos deeply skilled in concentration and midline energy work. Nevertheless, it pays to know a few essential features from these more esoteric charts as they provide sensible hints for practice and daily living. 

The Yoga of Higher Divisional Charts

The relation between advanced yogic practice and higher divisional charts in Jyotish? Well, the same as before. That is, many of the perennial esoteric truths—kept alive within the hearts of advanced practitioners—apply across the rainbow of energy levels that span this universe and all others. So, Jyotish, a model that also spans this great range, will have much commerce with the yogic understanding for they both address and explain the same fundamental perspectives and relations.

The Jyotish Star Map concerns itself with the spiritual side of reality so higher configurations of the planets, stars and relevant forces come to the fore as charts scout and explore more numinous lokas. For instance, the nine main grahas (planets) take center stage in the lower lokas and their related charts such as D1, D3 and D9. Most everything, at these levels, can be understood in terms of the grahas and how they interact with one another.

In contrast, by the more structured and integrated mental level (loka), the significant patterns in a chart are relayed by more complex groupings of the Jyotish palette—all the objects of interest: planets, stars, deep-space systems, dynamic flows, mathematical points and regions. As an example, for the D27 and D30 wheels, you find that the tattva (element) captures the richest advice and knowledge.

The lower four chakras each correspond to a specific element, which, in turn, manifests the dynamics of three or more related planets. Some light on the subject? How about the earth (prithvi) element? This comprises three streams: Vrishabha (Shukra, Chandra), Kanya (Budha, Rahu) and Makara (Shani). Therefore, here you have one tattva consisting of specific activities of five different grahas.

This idea and motif continues as even higher levels get considered. On the yogic side of the coin, consider the Daoists: Their fundamental philosophy dates back over two thousand years and essentially points to a timeless process of dynamic flow from a deeper, more fundamental state (the Dao) to a more superficial and disorganized state (the world we all live in).

Those who practice neidan (cultivation of qi along the midline), expand the notion to include a reverse process: cosmic inversion, or retracing the exact steps that led to manifestation of physical forms, objects, relations and beings. This is not simply a polite way to mark death.

In fact, the entire Daoist project (with all its variegated flock) seeks to return to the Dao but consciously, of course, and in good form—much like going to heaven in a lot of other religions. Seems to be a universal yearning, huh? Remember, Daoism is a religion so not all its followers practice staunch meditation and energy cultivation. But, being human, all Daoists long for happiness and, perhaps, a pleasant transition to something even better.

Just the same, neidan’s different. What’s different? Awareness. Hard and persistent work. The actualization of real metaphysical reversal along the veritable stages and processes taken by the Ultimate (Dao) to spin out our tales of life in the world. Only serious Daoist yogis have a shot at such a fabulous vision and grand supernal destination. Talk about a spectacular cynosure. Whew.

Just like these altogether practical devotees of the Dao, Neidan yoga starts at the start: physical plane (D1) and takes it step-by-step up the arcane ladder to higher and higher lokas (dimensions of information). The traditional Jyotish interpretations (vanilla Jyotish) can only hint at these higher realities and can offer you even less in terms of practical tools to help you reach them. The Jyotish Star Map was developed to amend this lapse. JSM simply ties together serious yogic practice and wisdom with the best that the ages-old Jyotish model has to offer.

Bottom line? As the kundalis (natal charts) ascend to higher divisions, JSM augments traditional Vedic astrology by incorporating increasingly richer configurations as the basic building blocks for discerning what’s being taught (by Light) and what needs to be done (by the spiritual seeker). It’s quite a hike to the stars. But, as all advanced meditators who include energy work into their recipe for success, eventually discover: the stars are right here, right now. In fact, they are so close they are right in front of your face—and have been there your entire life, just waiting for you to latch onto the plot. Sounds far-fetched? It is not.

The Space of Awareness

Here’s a parting shot for you: check out the Tibetan term: barnang (try: barnang Tibetan Buddhism; make sure the search engine gets it right). You won’t find much which is hilarious, simply hilarious. Way beyond hilarious: it’s a disgrace and outrage that such an essential idea—and related practice—gets immense short shrift. The best you will do (as of this writing in 2024) is: “one of the Tibetan words for space, barnang, … literally means “the appearance of between-ness.” Big deal. Why’s this important?

In art and psychology, you’ve got figure (what’s of interest) and ground (the background; what’s pretty much irrelevant). Humans (along with every other creature on the planet) are wired to attend to the figure. Empty space (the ground) is not going to feast on you for lunch or muck with you for any old reason. Predator - prey is the rule down here, in case you have conveniently forgotten (the norm for most). And?

And this: neuroscientists now know that the brain organizes itself along specific lines. You no doubt have heard of the left brain - right brain split: like two parallel supercomputers churning out their complementary solutions. What you may not yet have fully imbibed is that each of these quantum processors has a personality and consciousness all of its own.

There is NO one “you” to be found anywhere. The social version of self that you present to the world is an amalgamation of both these computers. This persona—the outer dressing or clothing of what is called the ego in psychology—mostly operates under the direction of the left (logic-oriented) brain since that’s much more relevant to daily life and how humans operate most of the time, at least when they’re not at war or drowning under the composite burden of excessively demanding, relentless stressors.

But underneath, the left-brain captain of your social self there’s more. Much more: if you take a peak and dare to look, you will find two different characters at work (the left brain and the right brain), each with its own needs and agenda and even with its own hang-ups and frustrations and twisted motives. All in a day’s work. But that’s the truth of it: what you really have to contend with to even find yourself standing at first base in the ballgame of higher consciousness. Part of you shouts, “Go for it!” and another part screams even louder, “Whoa! Whoa! No way.” Who wins? Doesn’t sound good, does it?

In the eastern perspective, you have a yin process (right brain) and a yang process (left brain) both vying for control of the machine and what it will do next. That’s plenty already but there’s more. Back to the neuroscientists and all their new findings: you’ve got another monumental yin - yang dynamic to consider and adjust for. Over the last twenty years, several functional brain networks (groupings of brain regions that operate towards certain specific ends) have emerged. And the dominant threesome stand tall as another major version of yin - yang tension in all its glory.

At the top of the heap, the orchestrator resolutely surveys her minions. This paramount neural circuit, the Salience Network (mostly housed in the front parts of the head), enjoys first licks at all experiences and decides whether a yin or yang process gets invoked. If the outer world, say a modern-day version of a saber-toothed beastie, shows on the radar, then the Frontal Parietal Network wakes up and struts its stuff. If the scene’s all chill, rad and fresh then the DMN maneuvers into the top seat and keeps the autopilot and focus a little (or a lot) more inward-oriented: mind wandering, day dreaming, contemplating events all happen under the DMN’s sway.

To sum up: the Default Mode Network (DMN), describes a grouping of regions that, together, relate to many facets of self-identity and self-talk. The DMN invokes processes in both the left and right brains but related to current understanding of how the brain operates, it is the yin (inner, more receptive, more self-oriented) aspect. In contrast, the Frontal Parietal Network, refers to a gaggle of regions that express and process yang (outer, more oriented to the external world and what to do with or about it) activities. This network includes the parts that help each person wade through daily existence: attention, working memory, integration of sensory streams.

Where have you arrived? And, what happened to barnang—the space of awareness? Let’s try a table to delimit the gist:

What does this all mean? And, why has no one explained the extraordinary importance of barnang in terms that a modern, educated westerner might understand? What a sorry turn of affairs! The models and explanations of monks over a thousand years ago are still the going fare for seekers, both great and small. Everyone gets short-changed! How delightfully democratic. Bleah.

In consequence, the modern version goes like this: It turns out that an innocuous part of many Buddhist meditations—partially opening your eyes and gazing into near space (straight out ahead or down just a short ways past your nose tip)—shifts brain dynamics so profoundly that any related meditation style activates a unique constellation of brain structures. Why? Vision acts as the primary organizing peg for all sensation and mentation. In fact, for everything. In trusty Jyotish, you find that vision maps to the tenth house (the mid-heavens; the place of greatest power and connection to the upper realms).

So, although hearing (which relates to the eleventh house and is also up there but not quite as central as vision in the tenth house) develops earlier than vision and according to Tibetan Buddhist accounts of the death process, it (hearing) is the last sense to shut down, vision is still the queen (or king, take your pick). Which means?

Which means that if you switch off the “what” function of the left brain which seeks to classify everything and anything, then the whole brain goes a little hazy and struggles to follow its normal patterns of tying words, experiences and sense of self all into a neat bundle. But you need to switch the “what” off at its very roots: vision itself and the soon-to-follow labeling and grasping. Simply give up on looking at anything and another world opens mysteriously before your gently half-opened eyes. Space becomes a portal to domains beyond the pedestrian.

This is the chink in the armor of tamas, the downward pull away from health and the life-giving regions of the universe. All advanced yogic systems somehow make use of this important fact but in light of modern research, the best approach appears to be combining the usual Dzogchen approach (which maximizes right-brain focus) with the usual Hindu approach (which maximizes left-brain focus).

This is very similar to the style advocated by Mahamudra doyens. What’s usually missing from their back and forth Mahamudra way to regulate coherence is sufficient vitality along the midline (kundalini, tummo, neidan). So, in Neidan Yoga a third vector joins the party: midline cultivation.

Way back, just a shade short of a thousand years ago, Milarepa (literally, common man), the greatest Tibetan yogi of his age, strongly counseled that such energy (tummo, in his terms) must not be forgotten as part of the package which can ferry a seeker across to genuine and stable higher consciousness. You should understand that in modern times, practically everyone has slacked off the midline energy work. Aspirants may practice some, even for a few years, but it is all a far cry from the real, titanic and yet balanced energy required to power your rocket to higher lokas.

So, one, two, three. Here you have it: Dzogchen meditation for right-brain activation, Hindu concentration (especially at the third eye [outer] and/or ajna chakra [inner]) for left-brain activation, and any and all midline techniques for the requisite fuel to lift off.

Note that the Dzogchen way of progressing along the path, toes the line of Spirit the best and this is a major reason why it is widely regarded as the cleanest, most thorough and effective path to cut through to Light and lift off from the stranglehold of a short-lived body and heartmind—despite their immense appeal and forceful urgings.

Now you know. So, get to it! Dzogchen and a lot of other styles depend on barnang (literally empty space) to work their magic. The science behind what’s happening has started to unravel the mystery and begun to offer some practical insights. In short, here’s a way to turn off most of the left-brain chatter (“what” is perceived) and, simultaneously, activate right brain coherence (sense of unity and wider perspective). With a swig of the high-octane juice, who knows what you can do to help yourself and others. Why not try and find out for yourself? It’s well worth the effort and incredibly rewarding any way you cut it. Heave, ho. Here’s to Light and company.