GV16 風府 (fēng fǔ) & 房 Fang; ज्येष्ठा Jyestha; فَرْغُ ﭐلْدَّلُو ﭐلْمُقْدِم \ أَلْمُقْدِم Farghu ʾd-Dalū ʾl-Muqdim / ʾAl-Muqdim; K'ib'

I believe that with Jyestha, we have now arrived at the beginning of Rudra granthis - the knot to detach ego from its three attachments to false identity with lower self.  These are "I am" "I know" and "I own".

According to Nei Jing Tu (Nei Dan practice) this area contains the pineal gland.  We are entering the domain of the brow chakra.  Jyestha is at the doorway coming up the spine and entering back into that astral realm through the Talu chakra, the posterior point of the Medulla (opposite GV28 the anterior point that we enter when we reincarnate into a new body).  I have pieced this together based on my study of Paramahansa Yogananda's assertion that the soul enters the body at conception or birth (depending on what it needs to learn) through the medulla, and other sources from Laya Yoga etc.  In all the lunar constellation systems I have been researching this is an important point, as it marks a new stage in the life of the spiritual seeker of enlightenment.

This is what Yogananda (Kryia Yoga) has to say about the Medulla Obongata:

This structure at the base of the brain (top of the spinal cord) is the principal point of entry of life force (prana) into the body. It is the seat of the sixth cerebrospinal center, whose function is to receive and direct the incoming flow of cosmic energy.  The life force is stored in the seventh center (sahasrara) in the topmost part of the brain. From that reservoir it is distributed throughout the body. The subtle center at the medulla is the main switch that controls the entrance, storage, and distribution of the life force.

GV16 風府 (fēng fǔ)

Location:  Here the acupuncture needle points to the medulla (talu chakra anterior) where the cerebrospinal "pole" of the sushumna meets the "umbrella" of the brain".


Note the proximity to the part of the ear that would hold an earring.  Interestingly, arohana, the shakti associated with Jyestha's deity Indra, also refers to the ascending musical scale of notes in a raga.  With the point at the ascending side of medulla we have the idea of the mind entering into the domain of the brow chakra, and with the symbol of the ear we have a possible link to music as well.























Jyestha's consciousness and energy

Jyestha is "the eldest, most excellent" precisely because of its location where the physical and astral forces of the soul in the human body reach their high point.  There is no true mastery yet, until the ego is liberated from the pull of mind and body, however there is great potential at this stage to attain enlightenment.  I read somewhere that originally the nakshatras ended with Jyestha, when there were only eighteen of them (source unknown).  On the cosmological wheel (see my post here) which is also the wheel in the night sky including all twenty-eight constellations, Jyestha is directly opposite Rohini.  I think that Jyestha, as the story of Chandra goes, is jealous of Rohini more for metaphysical reasons - because he must give up the procreative powers that he enjoyed so much when he was in that early stage of Rohini, if he is to advance further spiritually.

The consciousness of Jyestha is represented by his deity Indra, chief of the gods.  My understanding of Indra is that he represents our noblest intentions but the stories about him show how often these go awry, as the saying goes "the road to hell is paved with good intentions".  The ego is met with tremendous challenges at this stage of spiritual development as we say a sad and sorry goodbye to the love blissful experiences we had at the heart and sexual chakras and start to be tested and hammered and have our egos squashed until every attachment is gone so we can "fit through the eye of the needle" as Jesus is quoted as saying.

Incidentally, the original Greek Bible translation for those famous words included a typo.  Jesus would not have used the word "camel" but the word "rope" - which Vivekananda used in his famous poem "Let go the rope that drags thee on" because in the darkness of ignorance (Maya) we metaphorically see a rope as a snake.  Life scares because we are caught up in the play, even when we have some level of mastery over the play, as in Jyestha.  Jesus' original words were "It is harder for a rich man to enter the kingdom of heaven than it is to thread a rope through the eye of a needle."  And  now this is Jyestha's delemna, letting go of his siddhis, his powers, because these will keep him reincarnating forever in Maya's delirium.

Jyestha has Indra's power to rise or conquer, and gain courage in battle (arohana shakti).  He is like Arjuna now at the beginning of the Bhagavad Gita, readying himself to battle with his own ego and all of its attachments.  Hopefully Indra's better side will win.  The metaphor for all of that is given in the Rig Veda and also in the Bhatta Bhaskara Misra commentary on  Taittiriya Brahmana Book 1, Chapter 5 (which is David Frawley's source text for the list of shaktis for the nakshatras).  Sri Aurobindo explains this metaphor in his book on Rig Veda entitled The Secrets of the Veda where he writes:

"The winning of these seven rivers of our being withheld by Vritra and these seven rays withheld by Vala, the possession of our complete divine consciousness delivered from all falsehood by the free descent of the truth, gives us the secure possession of the world of Swar and the enjoyment of mental and physical being lifted into the godhead above darkness, falsehood and death by the in-streaming of our divine elements. This victory is won in twelve periods of the upward journey, represented by the revolution of the twelve months of the sacrificial year, the periods corresponding to the successive dawns of a wider and wider truth, until the tenth secures the victory. What may be the precise significance of the nine rays and the ten, is a more difficult question which we are not yet in a position to solve; but the light we already have is sufficient to illuminate all the main imagery of the Rig Veda."
(p.182)

Indra, he has written elsewhere, represents the divine mind, that highest of mental faculties that we humans with our neocortex have in capacity (if only we would use it for self-evolution).  Vrita the serpent who brings drought is to me a metaphor for the spiritual drought that comes when the spiritual aspirant allows their mind to fluctuate, being influenced by lower self and its attachment to gross things.


Chinese Lunar Mansion  房 Fang


GV16 房 Fang "A Room or House" [Jyestha]
I like how the artist has depicted the proud, aloof ego of Jyestha.  This is exactly how I feel about this nakshatra.  I think he is like the magician tarot card - having attained mastery of the elements, he is the alchemist and advisor to king ego.


Fang xiu is, like all the lunar constellation personalities, associated with an animal.  This one is the rabbit or hare.  This what the rabbit represents:

The servant of a genie who pounds the remedies of the elixir of life in a mortar and pestle. A symbol of longevity. Strongly social. Reserved and withdrawn away from people, but independent within groups. Humble, submissive, will avoid confrontation. Happiest with friends, loves a good conversation, reading and literary pursuits. Remarkably brave when faced with danger. Excellent judge of character. Able to see deeply into people. Often gifted healers, both emotionally and physically. Astrologically brings wealth and prosperity. Happiness, longevity and honour.