Pluto, God of the Underworld, is the ruler of Scorpio. (In Greek mythology, the corresponding god was Hades). In Astrology, the energies of Pluto are transforming. Pluto represents subconscious forces, ruling all that is “below the surface”.
On the up side, Pluto is associated with renewal and rebirth. It represents endings and new beginnings, as well as spiritual growth and rebirth. Negative expression of Pluto is an obsessive desire for power and control and general destructiveness.
In the chart, the position of Pluto by sign will be shared with other people in the same generation due to the comparatively slow movement of Pluto, the outermost planet, in the heavens. By house, the position of Pluto shows where individuals search for truths and deeper meaning. This area of life may be associated with change, upheaval, power struggles, and issues of control. Pluto in aspect to other planets in the chart colors those energies with obsessive qualities, power struggles, the need to find deeper meanings, and willingness to explore and examine. Where we find Pluto in the chart is where we either seek change and transformation, or have it thrust upon us if we refuse to accept our deepest needs. If we fear Pluto’s energies, or our “dark” side, destructiveness (both directed at ourselves or others) is a byproduct. (Source: cafeastrology.com)
Pluto in Gemini (Peregrine).
Represented by the Twins in astrology, Gemini thrives on switching back and forth between ideas. That’s why Pluto in Gemini has no problem with change. They instigate it all the time! They can shift from one thing to the next with ease, often leaving others left to wonder what the heck happened.
Pluto represents change, rebirth, spiritual enlightenment, and the need for power. The symbolic meaning of Pluto also shows the quest for the unknown truth and deeper insight into life. This makes sense as to why Pluto in Gemini is always on the go searching for more information to expand on their wealth of knowledge.
They love learning new things and explaining these concepts to anyone who will listen. Communication is their strong suit, and they use it to implement change and improvements to whatever is going on in their lives.
The Gemini Pluto sign people are constantly reinventing themselves through continuous trips and adventures, meeting new people, and immersing themselves in new cultures. With the constant stimulation going on around them, they are always inspired to try something they’ve never done before.
While Pluto in Gemini is great with new innovations, they have trouble sticking with anything for too long.
This can be a detriment in their career and personal life if they have trouble settling down. (Source: sunsigns.org)
If you have Pluto in the 10th House, unforeseen activities can affect your career. Elements of the world society can directly influence your job or your status in the world. You are self-assertive and need to incorporate diplomacy and patience into your personality, especially when dealing with the world at large. This position can give a desire for power, a desire to retreat from society or a desire to be of benefit and service to society. Using power and force to get your way will bring your downfall. Use your skills to uplift society and the masses. You enjoy working behind the scenes to accomplish your goals. You have an instinct for knowing why people do the things they do. (Source: astrolibrary.org)
The number 5 – Pluto
– Regeneration, spiritual, passionate, resourceful, expansiveness, new and visionary ideas, observant, versatile and ever-changing, catalyst for changes, dynamic, curious and exploring, promoting, resourceful in using freedom constructively.
– Restless, discontent, vague, jealous, obsessive, suspicious, dissatisfaction, keeping secrets, lacking in application, manipulative, unyielding, arguments enjoined with silence or sarcasm.
Crowley: The Tower (or War) XVI (Peh – 16, Mars). This card is attributed to the letter Pe’, which means a mouth; it refers to the planet Mars. In its simplest interpretation it refers to the manifestation of cosmic energy in its grossest form. The picture shows the destruction of existing material by fire. It may be taken as the preface to Atu XX, the Last Judgment, i.e., the Coming of a New Aeon. This being so, it seems to indicate the quintessential quality of the Lord of the Aeon.
At the bottom part of the card, therefore, is shown the destruction of the oldestablished Aeon by lightning, flames, engines of war. In the right-hand corner are the jaws of Dis, belching flame at the root of the structure. Falling from the tower are broken figures of the garrison. It will be noticed that they have lost their human shape.
They have become mere geometrical expressions.
This suggests another (and totally different) interpretation of the card. To understand this, it is necessary to refer to the doctrines of Yoga, especially those most widely current in Southern India, where the cult of Shiva, the Destroyer, is paramount. Shiva is represented as dancing upon the bodies of his devotees. To understand this is not easy for most western minds. Briefly, the doctrine is that the ultimate reality (which is Perfection) is Nothinguess. Hence all manifestations, however glorious, however delightful, are stains. To obtain perfection, all existing things must be annihilated. The destruction of the garrison may therefore be taken to mean their emancipation from the prison of organized life, which was confining them. It was their unwisdom to cling to it.
The above should make it clear that magical symbols must always be understood in a double sense, each contradictory of the other. These ideas blend naturally with the higher and deeper significance of the card.
There is a direct reference to this card in the Book of the Law. In Chapter I, verse 57, the goddess Nuith speaks: “Invoke me under my stars! Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the House of God”.
The dominating feature of this card is the Eye of Horus. This is also the Eye of Shiva, on the opening of which, according to the legend of this cult, the Universe is destroyed.
Besides this, there is a special technical magical meaning, which is explained openly only to initiates of the Eleventh degree of the 0.T.O.; a grade so secret that it is not even listed in the official documents. It is not even to be understood by study of the Eye in Atu XV. Perhaps it is lawful to mention that the Arab sages and the Persian poets have written, not always guardedly, on the subject.
Bathed in the effulgence of this Eye (which now assumes even a third sense, that indicated in Atu XV) are the Dove bearing an olive branch and the Serpent: as in the above quotation. The Serpent is portrayed as the Lion-Serpent Xnoubis or Abraxas. These represent the two forms of desire; what Schopenhauer would have called the Will to Live and the Will to Die. They represent the feminine and triasculine impulses; the nobility of the latter is possibly based upon recoguition of the futility of the former. This is perhaps why the renunciation of love in all the ordinary senses of the word has been so constantly announced as the first step towards initiation. This is an unnecessarily rigid view. This Trump is not the only card in the Pack, nor are the “will to live” and the “will to die” incompatible. This becomes clear as soon as life and death are understood (See Atu XIII) as phases of a single manifestation of energy.
Waite: The Tower XVI (16). Occult explanations attached to this card are meagre and mostly disconcerting. It is idle to indicate that it depicts min in all its aspects, because it bears this evidence on the surface. It is said further that it contains the first allusion to a material building, but I do not conceive that the Tower is more or less material than the pillars which we have met with in three previous cases. I see nothing to warrant Papus in supposing that it is literally the fall of Adam, but there is more in favour of his alternative – that it signifies the materialization of the spiritual word. The bibliographer Christian imagines that it is the downfall of the mind, seeking to penetrate the mystery of God. I agree rather with Grand Orient that it is the ruin of the House of We, when evil has prevailed therein, and above all that it is the rending of a House of Doctrine. I understand that the reference is, however, to a House of Falsehood. It illustrates also in the most comprehensive way the old truth that “except the Lord build the house, they labour in vain that build it.”
There is a sense in which the catastrophe is a reflection from the previous card, but not on the side of the symbolism which I have tried to indicate therein. It is more correctly a question of analogy; one is concerned with the fall into the material and animal state, while the other signifies destruction on the intellectual side. The Tower has been spoken of as the chastisement of pride and the intellect overwhelmed in the attempt to penetrate the Mystery of God; but in neither case do these explanations account for the two persons who are the living sufferers. The one is the literal word made void and the other its false interpretation. In yet a deeper sense, it may signify also the end of a dispensation, but there is no possibility here for the consideration of this involved question.
Eliphas Lévi: XVI (16) The Tower – La Maison De Dieu.
Do you know why the Fiery Sword of Samael is stretched over the Garden of Delight, which was the cradle of our race?
Do you know why the Deluge was ordered to efface from the earth every vestige of the race of the giants?
Do you know why the Temple of Solomon was destroyed?
These events have been necessary because the Great Arcanum of the Knowledge of Good and of Evil has been revealed.
Angels have fallen because they have attempted to divulge this Great Secret. It is the secret of Life, and when its first word is betrayed, that word becomes fatal. If the Devil himself were to utter that Word, he would die.
This Word will destroy each one who speaks it, and every one who hears it spoken. If it were spoken aloud in the hearing of the people of a town, that town would be given over to Anathema. If that Word were to be whispered beneath the dome of a Temple, then within three days the Temple doors would fly open, a Voice would utter a cry, the divine indweller would depart, and the building would fall in ruins. No refugee could be found for one who revealed it; if he mounted to the topmost part of a tower the lightning−flash would strike him, if he tried to hide himself in the caverns of the earth, a torrent would whirl him away; if he sought refuge in the house of a friend he would be betrayed; if in the arms of the wife of his bosom, she would desert him in affright.
In his passion of despair he would renounce his science and knowledge, and, condemning himself to the same blindness as did Oedipus, would shriek out: “I have profaned the bed of my mother.”
Happy is the man who solves the Enigma of the Sphynx, but wretched is he who retails the answer to another. He who has solved the secret and guards its secrecy is as the “King of Earth”; he disdains mere riches, is inaccessible to any suffering or fear from destiny, he could await with a smile the crash of worlds. This secret is, moreover, profaned and falsified by its mere revelation, and never yet has a just or true idea came from its betrayal. Those who possess it have found it. Those who pronounce it for others to hear have lost it already.