The Seba library treats Big Dipper in 7 passages, across 4 authors (including Dōgen, Eihei, Kohn, Livia, Cicero, Marcus Tullius).
trying to see the northern stars [the Big Dipper] while facing south. If we seek buddha outside life-and-death, we accumulate the causes of life-and-death even more and lose the path of liberation.
Dōgen deploys the Big Dipper as a paradigmatic figure of misorientation, arguing that seeking liberation outside of life-and-death is as categorically mistaken as attempting to sight the circumpolar stars while facing the wrong direction.
, Shōbōgenzō Zuimonki, 1234thesis
Doumu (Dipper Mother), the seven stars of the Northern Dipper, the Three Stars, the gods of the twenty-eight lunar mansions, the sun, moon and five planets
Kohn documents the Northern Dipper's central place in Qing Daoist ritual iconography, where Doumu and the seven stellar deities of the Dipper constitute a primary liturgical pantheon alongside solar, lunar, and zodiacal gods.
, Daoism Handbook, 2000thesis
Claiming to derive from both the Central Dipper in the Northern Pole (i.e., Heart of Heaven) and the Celestial Masters, Yuan says the Tianxin zhengfa became a separate tradition
The Tianxin zhengfa ritual lineage grounds its cosmological authority in the 'Central Dipper in the Northern Pole,' linking the asterism to the transmission of exorcistic and healing traditions.
, Daoism Handbook, 2000supporting
After the Septentriones comes The Bear-ward, commonly Bootes called, Because he drives the Bear yoked to a pole.
Cicero's poetic rendering of the northern sky places the Septentriones (the seven stars of the Big Dipper) within a divine cosmological order as evidence of a creator's rational design.
, De Natura Deorum (On the Nature of the Gods), -45supporting
Hunc circum Arctoe duae feruntur numquam occidentes; ex his altera apud Graios Cynosura vocatur, altera dicitur esse Helice
Cicero preserves the classical Greek identification of Helice (Ursa Major, containing the Big Dipper) as one of two never-setting circumpolar Bears, establishing its ancient symbolic function as an eternal orienting fixture.
, De Natura Deorum (On the Nature of the Gods), -45supporting
hints are given concerning such constellations and stars as the Great Bear, Sirius, the Pleiades, etc. We hope that the above may shed some light on a field of symbolism as yet practically untouched.
Rudhyar situates the Great Bear (parent constellation of the Big Dipper) within an occult cosmology of polar gyration, where these circumpolar formations embody the manifesting presence of cosmic Beings influencing human individuation.
, The Astrology of Personality: A Re-formulation of Astrological Concepts and Ideals in Terms of Contemporary Psychology and Philosophy, 1936supporting
the polar axis is no longer perpendicular to the plane of the orbit, and therefore (in a philosophical sense) it must gyrate. It must direct itself successively to various stars
Rudhyar reads the precession of the polar axis — which traces its cycle in relation to circumpolar stars including the Great Bear — as a cosmic analogue to the individual's progressive orientation toward successive spiritual teachers.
, The Astrology of Personality: A Re-formulation of Astrological Concepts and Ideals in Terms of Contemporary Psychology and Philosophy, 1936aside