Montreal Theosophy Project
ancient wisdom for today's world
Saturday, 20 September 2025
Astrology: The Year Ahead 2026
Thursday, 18 September 2025
Astrology: Fall Equinox, September 22, 2025- Part 2 chart
1- Sun/Moon/Mercury opposition Neptune/Saturn Uranus Pluto Neptune kite
The standout aspect for the chart is a tight Sun opposite Saturn where a heavy dose of realism seems forced upon us where we can be feeling blocked, encountering obstacles to progress, and inhibitions. Our confidence is undermined by feelings of doubt, pessimism, or guilt. However, this is part of larger, Moon/Sun/Mercury conjunction opposite the Saturn/Neptune conjunction.
The Sun/Moon/Mercury conjunction in practical, diplomatic Libra brings a strong mind/body/emotion balance geared towards pleasant relationships, fair dealings, diplomatic, social harmony. We are especially sharp, open , articulate, communication can be impactful, with a practical detail-oriented sense, favorable for solving problems.
The Saturn/Neptune conjunction brings insecurity, confusion, self-doubt, and guilt. This can be depressing, but it does not have to be. This can be a satisfying time if you are secure in your limitations and have been responsible, honest, and fair in your dealings.
And so the Moon/Sun/Mercury conjunction opposite the Saturn/Neptune conjunction can bring a tendency to get lost in dreamy, escapist fantasy where we feel directionless and less able to face everyday realities. Projects faced with obstacles, blockages and delays. Mentally lazy, confused and difficulty in communicating. Pessimism, depression. Problems with relationship boundaries, although the conjunctions can help with sharper communication and thinking as well as sense of practicality and good relationships.
However, this opposition is part of a kite formation, therefore it brings maximal positive support with the difficult energies. So we have a very supportive Sun/Moon trine Pluto and Uranus.
This brings a strong decisiveness and ability to focus on practical details with strong endurance. Sense of leadership connecting with humanitarian and social justice issues. We have increased insight, psychological understanding and awareness, There is also enhanced emotional sensitivity and psychic perception. Intimate relationships can also undergo a positive regeneration.
This also brings a strong sense of originality. We may make some creative changes and discoveries, experiment with new possibilities, or invent a new way of doing things, especially in terms of communication, technology, and information processing. The combination of lower inhibitions and fewer restrictions brings positive change and excitement to your private life without causing upset and chaos, as there is an impetus for inclusive cooperation.
All this is integrated into the burgeoning Pluto,Saturn/Neptune Uranus tight Minor Grand Trine Magic Triangle A period of potential revolution, innovation and reform in socio-political structures focused on the environment and finance Deep psychological insight facilitating spiritual progress, idealistic values and spiritual awakening.
Two more positive sextiles bring further support.
2- Venus, Jupiter sextiles
3- Mars, Venus squares
Mars in Scorpio square Pluto in Aquarius. Mars square Jupiter. Venus square Uranus Volatile. Passions run high, desires are intense and difficult to satisfy, or power struggles emerge. Over-confidence and over-estimation of what we can do. We may be excitable and competitive. or struggles involving differences in principles, especially housing, home and family matters. issues of freedom versus intimacy, with peculiar or impulsive attractions that seem exciting,
4- Mars Yod
This can be counteracted by Uranus sextile Neptune Impetus to reform and update how we express compassion, care for the underprivileged, pursue our dreams, seek escapes, and do art and creativity.
We are entering an exceptionally favorable astrological period, with the Neptune/Pluto/Uranus ‘Magic Triangle’ (Minor grand trine) as they all enter new signs, but 2025 is proving to be an a fluctuating period where, due to retrogrades, the planets are hovering around the cusps of two signs In 2025, making for an unstable transition period. Neptune moves into Aries on March 30 until October 22, 2025 when he retrogrades back into Pisces. Neptune moves back into Aries on January 26, 2026 until 2039. Meanwhile, Uranus moves into Gemini from July 7 to November 8, 2025 when he goes back into Taurus until April 2026. When Uranus re-enters Gemini in April 2026 we will have entered into an exceptional year of positive aspects in a more stable fashion as the planets establish themselves in the new signs of Aries, Aquarius, and Gemini.
Before that, the recent Jupiter square Saturn and the general instability is placing speed bumps that allow to process the big changes that are coming. The oncoming changes are accompanied by tendencies for anxiety and confusion. There can be a lot of convulsions, conflicts as old systems struggle to resist the energies of change, with the Jupiter-Saturn square, ending the first quarter of the 20-year Jupiter-Saturn cycle, that creates tensions between optimism and pessimism, depression and over-confidence as the first of the cycle adjusts to move into the next five-year phase, the most positive of the 20-year cycle.
A highlight of this chart is that it is so tightly connected to the Neptune/Pluto/Uranus minor grand trine, allowing us to experience this patter along with all the important aspects and sign shifts that have occurred in swift succession this year. With Saturn, Neptune (which includes a a debilitated Mars) a lot of the difficult energies take on a rather doomer nature with tendencies for withdrawal and escapism. Numerologically however, the year 2025 is said to be related to Mars, and the chart’s Mars square Pluto points to a volatile season, with 3 of the 7 volatile Mars aspects occurring this semester, leaving only a week or two where their effect is out of orb. Perhaps it can be seen as a need for vigorous confrontation with old, outdated structures that need to be cleared away to allow for positive changes, and a need for peaceful, firm, effective, pro-active assertiveness towards structures of corruption and injustices. Intimidation is becoming a growing problem, so learning strategies to deal with this problem effectively can be a very useful undertaking. Overall, one could say that the main theme of the chart is tapping into the motivational inspiration of our values and beliefs to overcome the demoralizing tendencies that block productive action. Although there have been some strong efforts, I do not see the chance of the Russia-Ukraine and Israel-Hamas showing any signs of ending before next Spring at the earliest.
Prognostic
This semester seems characterized by strong impetus for progressive change with inspiration for positive, fair, respectful social relations. Qualities of a strong mind/body/emotion balance geared towards warm, pleasant fair relationships are favored. Further qualities of deep insight, articulate communication, strong decisiveness, focus, endurance, and leadership allowing a practical sense of efficiency are stimulated. A sense of bold creativity, originality can also inspire a sense of initiative.
At the same time there is stark tendency for resisting change through escapism, depression or aggression which can bring insecurity, confusion, self-doubt, and guilt. It can be depressing, but it can be a call to face challenges realistically. Projects can be faced with obstacles, blockages and delays. This can bring tendencies for escapism, getting lost in dreamy fantasies and distractions. Moreover, tendencies for conflicts, competition, intimidation and power struggles, with propensities to exaggerate and over-estimate, can get quite intense and even reach volatile proportions.
Although many positive tools are potentialized to counteract the debilitating and impulsive energies of the chart, a key strategy could be tapping into the motivational inspiration of our altruistic values and beliefs to overcome the demoralizing tendencies that block productive action.
Sun in
Virgo August 22-September 22. This is an ideal time to get organized,
do detailed work, and improve communications on the job. We take more pride in
our work, chores, and health efforts. It’s a time of down-to-earth practicality
when we prefer to invest our time and energy in things with realistic
potential. We’re not inclined to ambition or “going big.”
Moon in Libra Creating order is the focus, not necessarily through tidying or organizing as was the case while the Moon was in Virgo, but rather through pleasing interactions with others and aesthetics in our environment.
Mercury in Libra September 18-October 6. When Mercury is in Libra, we are diplomatic and friendly. During this cycle, we bring a more rational approach to one-to-one relationships. In our negotiations, we don’t want to assert ourselves so as to appear to be the “bad guy.” However, this is a reasonable period for considering others’ points of view. We are more inclined to arrive at fair conclusions.
Venus is in Virgo from September 19-October 13. We’re keenly interested in ways to enrich our lives and boost our well-being. “Health is wealth” could be a motto now. We’re conservative with money, and romance at this time, ready to analyze and dissect these matters. This can also be a time when helping others, particularly with good advice regarding these Venus-ruled things, can be prominent and successful.
Mars in Scorpio September 22 – November 4, Desire, passion, and determination all intensify under this transit, carrying us into hidden territories, those places within ourselves and our lives where real transformation waits. This is a time for depth over surface, for courage in confronting truths we might otherwise avoid, and for pursuing goals with unwavering focus.
Tuesday, 16 September 2025
Astrology: Fall Equinox, September 22, 2025- Part 1 - Review
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My Melody & Kuromi Netflix Sanrio |
Tuesday, 9 September 2025
Delaying Nirvana in the Lankavatara Sutra
THEN SAID MAHAMATI to the Blessed One: Will you tell us now about the disciples who are Bodhisattvas?
The Blessed One replied: The Bodhisattvas are those earnest disciples who are enlightened by reason of their efforts to attain self-realisation of Noble Wisdom and who have taken upon themselves the task to enlighten others. They have gained a clear understanding of the truth that all things are empty, un-born, and of a maya-like nature; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the truth of twofold egolessness and have adjusted themselves to it with patient acceptance; they have attained a definite realisation of imagelessness; and they are abiding in the perfect-knowledge that they have gained by self-realisation of Noble Wisdom.
Well stamped by the seal of "Suchness" they entered upon the first of the Bodhisattva stages. The first stage is called the Stage of joy (Pramudita). Entering this stage is like passing out of the glare and shadows into a realm of "no-shadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge and practice of the Dharma; to welcome all coming Buddhas; to practice the six Paramitas; to persuade all beings to embrace the Dharma; to attain a perfect understanding of the universe; to attain a perfect understanding of the mutuality of all beings; to attain perfect self-realisation of the oneness of all the Buddhas and Tathagatas n self-nature, purpose and resources; to become acquainted with all skillful means for the carrying out of these vows for the emancipation of all beings; to realise supreme enlightenment through the perfect self-realisation of Noble Wisdom, ascending the stages and entering Tathagatahood. In the spirit of these vows the Bodhisattva gradually ascends the stages to the sixth. All earnest disciples, masters and Arhats have ascended thus far, but being enchanted by the bliss of the Samadhis and not being supported by the powers of the Buddhas, they pass to their Nirvana. The same fate would befall the Bodhisattvas except for the sustaining power of the Buddhas, by that they are enabled to refuse to enter Nirvana until all beings can enter Nirvana with them. The Tathagatas point out to them the virtues of Buddahood which are beyond the conception of the intellectual-mind, and they encourage and strengthen the Bodhisattvas not to give in to the enchantment of the bliss of the Samadhis, but to press on to further advancement along the stages. If the Bodhisattvas had entered Nirvana at this stage, and they would have done so without the sustaining power of the Buddhas, there would have been the cessation of all things and the family of the Tathagatas would have become extinct.Strengthened by the new strength that comes to them from the Buddhas and with the more perfect insight that is theirs by reason of their advance in self-realisation of Noble Wisdom, they re-examine the nature of the mind-system, the egolessness of personality, and the part that grasping and attachment and habit-energy play in the unfolding drama of life; they re-examine the illusions of the fourfold logical analysis, and the various elements that enter into enlightenment and self-realisation, and, in the thrill of their new powers of self-mastery, the Bodhisattvas enter upon the seventh stage of Far-going (Duramgama).
Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the Samadhi of perfect tranquillisation. Owing to their original vows they are transported by emotions of love and compassion as they become aware of the part they are to perform in the carrying out of their vows for the emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in Nirvana because in their emotions of love and compassion there is no rising of discrimination; henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only one conception is present-the promotion of the realisation of Noble Wisdom. Their insight issues from the Womb of Tathagatahood and they enter into their task with spontaneity and radiancy because it is of the self-nature of Noble Wisdom. This is called the Bodhisattva's Nirvana-the losing oneself in the bliss of perfect self-yielding. This is the seventh stage, the stage of Far-going.
Sunday, 7 September 2025
Blavatsky - Isis Unveiled, volume 1, Introduction and preface
I, who am about to be sacrificed on the altar of public opinion, salute you!
The preface, although somewhat intricate, is pretty straightforward and is actually something of a bold manifesto for social, religious and intellectual reform. She is essentially arguing against a dogmatism that has created a separation between faith and reason, exemplified by the conflict between religion and science.
She argues that spiritual realities and phenomena are not outside of nature and do not depend on blind faith, but rather can be explained according to laws of nature, which modern science has not yet adequately understood. The reality of powers latent in each human soul is the fundamental principle explaining the essential spiritual reality or God, because it demonstrates one’s transcendent nature and this individual transcendent nature is linked to the absolute transcendent reality like a drop of water to an ocean.
She proposes to present a kind of perennial esoteric scientific philosophy, the Universal Wisdom-Religion or Hermetism as the solution to harmonizing and blending the spiritual with the material, faith and reason, religion and science. Moreover, a study and positive appreciation of ancient traditions of culture and knowledge to assist in this endeavour will be an important tool. To justify these claims, she clearly relates her acquaintance with Eastern adepts who have demonstrated and taught these notions to her.
Our work, then, is a plea for the recognition of the Hermetic philosophy, the anciently universal Wisdom-Religion, as the only possible key to the Absolute in science and theology.
She boldly declares her intention to question, challenge and critique many of the dogmas, beliefs, and values of the time and is very aware of the opposition and controversy that this endeavour will provoke and even names the likely sources:
- Christianity
- Science
- Pseudo-Scientists
- Broad Churchman and Free Thinkers
- Men of Letter and Authorities
- The Press
She concludes her preface with an optimistically combative statement, which however ends with a stern paraphrase of the roman gladiators salute:
“The contest now going on between the party of public conscience and the party of reaction, has already developed a healthier tone of thought. It will hardly fail to result ultimately in the overthrow of error and the triumph of Truth. We repeat again — we are laboring for the brighter morrow.
And yet, when we consider the bitter opposition that we are called upon to face, who is better entitled than we upon entering the arena to write upon our shield the hail of the Roman gladiator to Caesar: MORITURUS TE SALUTAT!”
For a good overview of the intense socio-religious ferment that Blavatsky is referring to, the following provide good references:
Bruce F Campbell – Ancient Wisdom Revived – 1982.
Lee Irwin’s broad overview Western Esotericism, Eastern Spirituality and the Global Future.
Before the Veil:
“Our voice is raised for spiritual freedom, and our plea made for enfranchisement from all tyranny, whether of SCIENCE or THEOLOGY.”
The ‘Before the Veil’ section is a little unwieldly; it is kind of a thing unto itself but is quite interesting nonetheless and, although kind of jumpy, the purpose is clear – to introduce some basic notions of ancient philosophy, in this case by making an argument for the revival of Platonism and also showing its close connection and origin in Indian philosophy.
Platonism is presented more in a Neoplatonic style that views the history of Greek philosophy as kind of perennial philosophy. Nowadays, Greek philosophy is strictly divided into Pre-Socratic, Classical, Middle-Platonic and Neoplatonic but perhaps those classifications are, although useful, too rigid and the Neoplatonists never made such distinctions and quoted freely from philosophers of all periods. Therefore this holistic, comparative presentation of Greek philosophy, although kind of quirky, is refreshing and much more spiritual than most studies.
Moreover, a tentative effort to demonstrate the connection with Indian philosophy is presented, comparing Plato’s Allegory of the Cave with the doctrine of Maya and the Pythagorean Tetraktys with the creation story in Manu Smriti. This notion could be considered a pioneering effort in Indo-European studies and lately Thomas McEvilley in The Shape of Ancient Thought has published a ground-breaking study that takes up this idea once again.
In the glossary at the end of this section, we have an initial attempt at defining the terminology that would later become so important; it’s kind of sketchy, but full of interest – of particular note are the Sanskrit terms which seem to show an intriguing knowledge of the more esoteric aspects of Hindu ritual that she would rarely expound on afterwards, with such terms as Akasha, Fakir, Mantra, Pitris, Soma and Yajna. The Vedas are generously quoted in these and in many other parts and so as a sample, the entry for ‘Evolution’ is an interesting example of a comparative study of creation myths.
She continues to define her project of dealing with the conflict between Science and Religion:
Between these two conflicting Titans — Science and Theology — is a bewildered public, fast losing all belief in man’s personal immortality, in a deity of any kind, and rapidly descending to the level of a mere animal existence. Such is the picture of the hour, illumined by the bright noonday sun of this Christian and scientific era! x
She does not deny the importance of a certain sceptical and critical outlook:
Would it be strict justice to condemn to critical lapidation the most humble and modest of authors for entirely rejecting the authority of both these combatants? Are we not bound rather to take as the true aphorism of this century, the declaration of Horace Greeley: “I accept unreservedly the views of no man, living or dead”?** Such, at all events, will be our motto, and we mean that principle to be our constant guide throughout this work. xi
It is not just a matter of blindly accepting all aspects of ancient wisdom, but sifting it and blending it with what is valid in modern knowledge, a kind of middle way between ancient and modern and re-uniting science and religion:
The whole question of phenomena rests on the correct comprehension of old philosophies. Whither, then, should we turn, in our perplexity, but to the ancient sages, since, on the pretext of superstition, we are refused an explanation by the modern? Let us ask them what they know of genuine science and religion; not in the matter of mere details, but in all the broad conception of these twin truths — so strong in their unity, so weak when divided.
Besides, we may find our profit in comparing this boasted modern science with ancient ignorance; this improved modern theology with the “Secret doctrines” of the ancient universal religion. Perhaps we may thus discover a neutral ground whence we can reach and profit by both. xii
She ends this long section with an eloquent critique of materialism and a plea for spiritual freedom:
Deeply sensible of the Titanic struggle that is now in progress between materialism and the spiritual aspirations of mankind, our constant endeavor has been to gather into our several chapters, like weapons into armories, every fact and argument that can be used to aid the latter in defeating the former.
Sickly and deformed child as it now is, the materialism of To-Day is born of the brutal Yesterday. Unless its growth is arrested, it may become our master.It is the bastard progeny of the French Revolution and its reaction against ages of religious bigotry and repression. To prevent the crushing of these spiritual aspirations, the blighting of these hopes, and the deadening of that intuition which teaches us of a God and a hereafter, we must show our false theologies in their naked deformity, and distinguish between divine religion and human dogmas. Our voice is raised for spiritual freedom, and our plea made for enfranchisement from all tyranny, whether of SCIENCE or THEOLOGY. xlv