Natal Placements and matching Vimshottari effects in the Jyotisha Nativity- Predicted Personal impact of transiting neechcha Kuja 2009-2010
Vimshottari Mahadasha of Mangala – major effect -
Weaker intensity: Emotional frustration due to lack of movement. Domination by females, feeling that one is unable to escape an over-protective mother. Passive-aggressive approach; limitation of forward movement.
Vimshottari Bhukti (secondary period, sub-period) of Mangala
Strongest intensity: Emotional frustration due to lack of movement. Domination by females, feeling that one is unable to escape an over-protective mother. Passive-aggressive approach; limitation of forward movement.
Vimshottari Pratyantaradasha (tertiary period, sub-sub-period) of Mangala
Quite strong intensity, not quite as much as the bhukti..Emotional frustration due to lack of movement. Domination by females, feeling that one is unable to escape an over-protective mother. Passive-aggressive approach; limitation of forward movement.
Vimshottari Mahadasha of Chandra – relatively minor effect unless Chandra occupies Thula, Makara, or Kumbha
Aggressive, immature male energy upsets your peaceful personal domain. Intrusion into the home space, usually emotional invasion not physical. People try to manipulate you through veiled threats and power displays, but be assured that they are unlikely to have the forward-moving power they want to have. Much turmoil and emotional confrontation; little resolution.
The good news?
If Chandra occupies Karka, Thula, Makara, or Kumbha, Chandra-Mangala yoga is created for 234 days. Your money-making energy will increase!
Bhukti (secondary Vimshottari period, sub-period) of Chandra – relatively minor effect unless Chandra occupies Thula, Makara, or Kumbha
Aggressive, immature male energy upsets your peaceful personal domain. Intrusion into the home space, usually emotional invasion not physical. People try to manipulate you through veiled threats and power displays, but be assured that they are unlikely to have the forward-moving power they want to have. Much turmoil and emotional confrontation; little resolution.
Natal Kuja in radix Karkata, in any bhava
Generally speaking this is a difficult transit. If you've been living with an uncorrected (i.e., not neechcha-bhanga) Mangala for your whole life, you know that manipulation, deceit, denial, passive-aggression, and all sorts of emotional dysfunction are simply part of family life, and these sorry behaviors tend to follow you into the workplace as well. Get ready.
All the people who normally drive you crazy will double their efforts, and some new ones may enter the scene. You are that proverbial armored soldier trying to do battle while standing in water up to the neck. It's bloody hard. All the manipulative techniques you've learned along the way will be called on during these 234 days as you go into intense watery battle, again.
Karkata = radix lagna
See Kuja in Domain-1.
Parashara notes that Karkata and Simha lagna have notorious troubles in marriage (See: Angelina Jolie) which are somewhat alleviated by choosing an elder partner but generally have to do with the partner being staid, conservative, and slow to action. Kuja, the karaka for action, casts an unwelcome drishti upon the 7th radix house, which suggests that the native tries to enforce some type of emotional change upon the spouse which the spouse resists, and thus the marital-partnership frustration.
Karkata = navamsha lagna
Angaraka crossing the navamsha lagna for 234 days in the neechcha rashi is bound to have an ill effect on partnership. Those who are prepared can take protective measures. The transit creates a temporary Kuja Dosha within the navamsha, and its effects include the native becoming more dominating, manipulative, and emotionally volatile due to frustration than one normally is. Of course if Karkata navamsha lagna is Mangala's natal place, then all effects are double-strength.
Karkata = Chandra lagna (very intense)
Kuja in Chandra's rashi is like pouring molten metal into a pool of cool water. There is massive roiling and steaming; the water is poisoned and the metal is ruined for future use.
These are general predictions regarding the effect of Kuja drishti upon the 12 bhava during Kuja's transit through Karkata.
The effects are doubled if natal Mangala also occupies Karkata, in other words if the transit is also creating a "natal return" for Mangala.
Kuja-Karkata in domain-1 = yogakaraka = native intelligence and public position = extremely strong (compare to USA Pres 3, Thomas Jefferson). Affected bhava = 4, 7, 8/ Expect to endure your share of conflict with others, esp in the home/homeland and matters domestic/patriotic (4); in consulting/advising relationships and contracted unions (esp marriage) (7); in managing confidential or secret information, inheritance (both financial and psychological), taxes, surgeries (8). Contentious issues regarding spouse's money and in-laws.
Kuja-Karkata in domain-2 = affected houses = 5, 8, 9.
Kuja drishti to 5 is not overly harmful. The native will speak insidious language, blaming others and creating suspicion in the family. Children and artistic performers may have minor accidents. Drishti to 8 increases marital conflict re: in-laws and shared monies in the union. Also a karaka for personal emergency. Drishti to 9 can exacerbate the existing frustrations in relationship with father, guru, professor, religious teacher, or with the university or temple system.
Kuja-Karkata in domain-3 = affected houses = 6, 9, 10.
Drishti to 6 is a good thing, indicating more energy available to fight off one's enemies. If you are in a workplace conflict (and if Kuja occupies Karkata you probably will be) then you will win albeit by subtle or sneaky means. Drishti to 9 can exacerbate the existing frustrations in relationship with father, guru, professor, religious teacher, or with the university or temple system. Drishti of Angaraka (Mars) to domain-10 is beneficial: the native is energized to compete more ambitiously for higher position and respect.
Kuja-Karkata in domain-4 = affected houses = 7, 10, 11.
Temporary Kuja Dosha.
One may express aggression toward the spouse. If also a Mangala period in the Vimshottari Dasha, be very careful of your marriage balance. Drishti of Angaraka (Mars) to domain-10 is beneficial: the native is energized to compete more ambitiously for higher position and respect. Toward matters of 11, marketplace profit-seeker vigorously competitive and successful in efforts to gain more income, albeit via manipulative means.
Kuja-Karkata in domain-5 = affected houses = 8, 11, 12.
Drishti to 8 increases marital conflict re: in-laws and shared monies in the union. Also a karaka for personal emergency. Toward matters of 11, marketplace profit-seeker vigorously competitive and successful in efforts to gain more income, albeit via manipulative means.
Angaraka drishti to 12 will upset the dream life. Nightmares or repeating imagery of being threatened by unable to move. Sexualization of the bedroom which can give happy result in marriage. Almost impossible to meditate due to churning up of the astral imagery. May energize foreign travel. You can author deep literature about sexual-emotional-psychological frustration, exploitation, and invasive ways of meeting emotional needs.
Kuja-Karkata in domain-6 = affected houses = 9, 12, 1.
Drishti to 9 can exacerbate the existing frustrations in relationship with father, guru, professor, religious teacher, or with the university or temple system. Angaraka drishti to 12 will upset the dream life. Nightmares or repeating imagery of being threatened by unable to move. Sexualization of the bedroom which can give happy result in marriage. Almost impossible to meditate due to churning up of the astral imagery. May energize foreign travel. Drishti to 1 increases the muscular, dynamic, and sexual energy of the physical body.
Since Guru, meditation are disturbed and sexual, traveling energy are improved, this is a better time to be active and accomplish one's own goals albeit through subterfuge; one may not be "shown the way" during this transit; one may need to struggle to move forward on the spiritual path. Good time to take a vacation from ritual practices. You have many enemies in this life and you conquer them all.
Kuja-Karkata in domain-7 = affected houses = 10, 1, 2.
Drishti of Angaraka (Mars) to domain-10 is beneficial: the native is energized to compete more ambitiously for higher position and respect. Drishti to 1 increases the muscular, dynamic, and sexual energy of the physical body. Drishti to 2 can increase the amount of money saved but be cautious of getting into family arguments about money because of money's ability to symbolize emotional security. Everyone in your family of origin will be cranky for 234 days!
Kuja-Karkata in domain-8 = affected houses = 11, 2, 3.
Toward matters of 11, marketplace profit-seeker vigorously competitive and successful in efforts to gain more income, albeit via manipulative means. Drishti to 2 can increase the amount of money saved but be cautious of getting into family arguments about money because of money's ability to symbolize emotional security. Everyone in your family of origin will be cranky and suspicious of your motives for 234 days! Drishti to 3 gives increased productivity in the communicative functions of business administration, publishing, calendaring, etc. Departmental meetings are likely to be contentious.
Kuja-Karkata in domain-9 = affected houses = 12, 3, 4.
Angaraka drishti to 12 will upset the dream life. Nightmares or repeating imagery of being threatened by unable to move. Sexualization of the bedroom which can give happy result in marriage. Almost impossible to meditate due to churning up of the astral imagery. May energize foreign travel. Drishti to 3 gives increased productivity in the communicative functions of business administration, publishing, calendaring, etc. Departmental meetings are likely to be contentious.
Home/homeland and matters domestic/patriotic (4) are upset by passive-aggressive behaviors either toward the parents in the childhood home, or by the parents esp. the mother. If combined with Kuja Drishti to Chandra, be very cautious around women, esp. female teachers, housewives, real-estate people, any women involved in property ownership, home-making, or the indoctrination levels of education (K-12, K-16).
Kuja-Karkata in domain-10 = affected houses = 1, 4, 5.
Drishti to 1 increases the muscular, dynamic, and sexual energy of the physical body. Home/homeland and matters domestic/patriotic (4) are upset by passive-aggressive behaviors either toward the parents in the childhood home, or by the parents esp. the mother.
If combined with Kuja Drishti to Chandra, be very cautious around women, esp. female teachers, housewives, real-estate people, any women involved in property ownership, home-making, or the indoctrination levels of education (K-12, K-16). Children and artistic performers may have minor accidents as a result of drishti to 5, but one also feels a boost of creative literary and political enthusiasm.
Kuja-Karkata in domain-11 = affected houses = 2, 9, 10.
Drishti to 2 can increase the amount of money saved but be cautious of getting into family arguments about money because of money's ability to symbolize emotional security. Everyone in your family of origin will be cranky and suspicious of your motives for 234 days! Drishti to 9 can exacerbate the existing frustrations in relationship with father, guru, professor, religious teacher, or with the university or temple system. Drishti of Angaraka (Mars) to domain-10 is beneficial: the native is energized to compete more ambitiously for higher position and respect.
Kuja-Karkata in domain-12 = affected houses = 3, 10, 11.
This is a pretty much positive setup, since Kuja drishti increases the productivity of business administration in 3, energizes career ladder-climbing in 10, and makes the marketplace profit-seeker vigorously competitive in 11. The style of approach will be manipulative and guilt-driven rather than direct, and you might not make any new friends, but the result is successful.
Makara = radix seventh bhava
See Kuja-Karkata in domain-1. Temporary (234 day) Kuja dosha. Be careful of strain upon marriage due to native's own frustrations with stalled movements in life. Tendency to lash out emotionally at partner. Try to be conscious of the short-term but intense danger of targeting one's innocent spouse with anger meant for another situation. There is actually an internal conflict regarding the parents, probably the mother, which is the root of the frustration. Be gentle with yourself and protect your spouse. Avoid blaming.
Makara = navamsha seventh bhava
See: Karkata = navamsha lagna
Makara = seventh from Chandra
Same as Chandra in Karkata. This is probably the most difficult situation created by gochara Mangala in Karkata. The native is emotionally super-energized, but neechcha Kuja's effect is somewhat more like a hurricane or water-storm. Not like the ideal smooth-running engine of the uchcha Kuja. Tendency to unleash one's emotional storm upon the spouse. However, this transit is very good for making money.
Shani in Thula (4th drishti)
Angaraka's 4th and 8th drishti are His strongest Parashari aspects. Harsh drishti upon Shani is tough for the native. Uchcha Shani is very strong and Mangala experiences Shani's resistance as yet another frustration in Kuja's attempt to move forward. Shani wins. The native may feel ineffective at home/homeland or in dealings with properties; problems are due to manipulative, covert, or controlling personalities, most likely women but the problematic agents can be males with emotional disorders. Also problems in profession, same dynamic.
Chandra in Thula (4th drishti)
Angaraka's 4th and 8th drishti are His strongest Parashari aspects. Harsh drishti upon Chandra is emotionally challenging however this is an excellent period for making money to the temporary Chandra-Mangala yoga
Mangala does not get resistance from Chandra but rather Mangala invades. Psychic invasion by manipulative, covert, or controlling personalities, most likely women but the problematic agents can be males with emotional disorders. Also problems in parenting and home security, same dynamic.
Various bhava-pati (house lords) in Thula (4th drishti)
All bhava-pati in 4th-from transiting Kuja will be manipulated, invaded, cajoled, deceived, extorted etc. to some degree. The effects are only noticeable if the native is also in a Vimshottari period of Kuja or a period of the house lord in the 4th from Kuja.
Shani in Kumbha (8th drishti)
Angaraka's 4th and 8th drishti are His strongest Parashari aspects. Harsh drishti upon Shani is tough for the native. Swakshetra Shani is quite strong and Mangala experiences Shani's resistance as yet another frustration in Kuja's attempt to move forward. Shani wins. The native is trying to open up some cache of secret information which Shani intends to keep closed. Shani wins.
Chandra in Kumbha (8th drishti)
Some trouble in the secretive, confidential areas of the native's private memories or in the jointly held financial assets of marriage. Activates memories of invasion.
Can be a trigger to activate the conditions of death if Kuja is also a maraka and several other rules are met. An excellent time for a "breakthrough" in confidential psychotherapeutic or surgical settings, after a few weeks or months of expressing extreme frustration, a barrier to healing may snap. Can indicate a painful but fruitful "healing crisis" in the deep-healing modalities.
Various bhava-pati (house lords) in Kumbha (8th drishti)
All bhava-pati in 8th-from transiting Kuja will be manipulated, invaded, cajoled, deceived, extorted etc. to some degree. The effects are only noticeable if the native is also in a Vimshottari period of Kuja or a period of the house lord in the 8th from Kuja.
Shani in Makara (7th drishti)
The spouse is a staunchly conservative, sober, and lawful person (if only Shani occupies yuvati bhava). Kuja in gochara opposition may upset the native, who needs emotional drama; whilst the spouse is not amused. Tension in marriage. The spouse is annoyed and the native is needy/immature/disruptive. Can be managed by consciousness.
Chandra in Makara (7th drishti)
Temporary Kuja Dosha. Native feels the urge to emotionally manipulate or harass or subvert the spouse, or perhaps meddle in the dealings of the business partner. The manipulative invasion succeeds because absorptive Chandra cannot put up much of a defense against Mangala. However, any damage done at this time will be remembered. To avoid traumatizing the partner (marriage or business) the native must be vigilant. Direct invasive intentions away from the partner and toward self-inquiry. Great time for therapy!
Various bhava-pati (house lords) in Makara (7th drishti)
All bhava-pati in 7th-from transiting Kuja will be manipulated, invaded, cajoled, deceived, extorted etc. to some degree. The effects are only noticeable if the native is also in a Vimshottari period of Kuja or a period of the house lord in the 4th from Kuja.
Saturday, October 17, 2009
Gochara Ketu-Mithuna contact navamsha lagna: 16-Nov-2009 - 06-June-2011
Navamsha lagna is called "swamsha" because it represents "the portion of the soul". The D-9 is a highly spiritualized varga which provides a map of the astral personality. The astral self is composed of subconscious memory banks which store information from all lives past, present, and future.
Astral images are perceptible in dreams and psychic vision, but they have not yet assumed material form.
In addition to other predictive and defining functions, the navamsha indicates the overall architecture of one's next life. The navamsha is also a primary indicator of marriage partnership. Thus the dictum, one will become one's spouse in the next life!
When gochara Ketu crosses the threshold of navamsha ascendant, some of the normal boundaries between the conscious personality and the subconscious memory banks are dissolved. Because Mithuna hosts the human mental communication functions, relationship communication may become vague or erratic when Ketu transits the Mithuna D-9 lagna.
In marriage-type unions, the native behaves with detachment and even disregard for the reality of the partner. One may prefer to engage with the inner spiritual perceptions leaving the day-to-day participation in relationship for a later time.
If the relationship is not yet stabilized by a religious vow or some variety of material bondage, the native's uncertainty about the value of partner communication may cause withdrawal or even abandonment of the union. Issues of language, meaning, and content of daily conversation are especially exhausting, and may lead to disconnection.
If the union is fixed, or if the primary partner is a deity, non-verbal perceptions of the native in Witness or Observer mode can increase the sensitivity of communications and ultimately enrich the understanding of the relationship dynamic. However during the transit one may feel rather numb and lack motivation to plan, schedule, or publish information within or about the union.
Astral images are perceptible in dreams and psychic vision, but they have not yet assumed material form.
In addition to other predictive and defining functions, the navamsha indicates the overall architecture of one's next life. The navamsha is also a primary indicator of marriage partnership. Thus the dictum, one will become one's spouse in the next life!
When gochara Ketu crosses the threshold of navamsha ascendant, some of the normal boundaries between the conscious personality and the subconscious memory banks are dissolved. Because Mithuna hosts the human mental communication functions, relationship communication may become vague or erratic when Ketu transits the Mithuna D-9 lagna.
In marriage-type unions, the native behaves with detachment and even disregard for the reality of the partner. One may prefer to engage with the inner spiritual perceptions leaving the day-to-day participation in relationship for a later time.
If the relationship is not yet stabilized by a religious vow or some variety of material bondage, the native's uncertainty about the value of partner communication may cause withdrawal or even abandonment of the union. Issues of language, meaning, and content of daily conversation are especially exhausting, and may lead to disconnection.
If the union is fixed, or if the primary partner is a deity, non-verbal perceptions of the native in Witness or Observer mode can increase the sensitivity of communications and ultimately enrich the understanding of the relationship dynamic. However during the transit one may feel rather numb and lack motivation to plan, schedule, or publish information within or about the union.
Gochara Ketu-Mithuna contact radix lagna: 16-Nov-2009 - 06-June-2011
Example: Bill Gates
Deep apathy toward the karaka functions of radix lagna: physical vitality and material appearance. The native loses interest in developing the social personality, in physical exercise and muscular competitiveness, and in fleshly self-maintenance such as grooming and costume.
In Mithuna, radix lagna's manifestation of the past-life patterns into material form of the current-life fleshly appearance will acquire Budha-like communicative characteristics. The native tends to have a quick, mentalized personality that is naturally capable with words, logic, and arguments. Sibling rank defines the social identity.
During Ketu's transit across Mithuna rashi, the bodily vitality is somewhat diffused by uncertainty of one's communicative role and status. The native tends to assume the witness posture even while the public may continue to project attributes and values upon one's personality. It almost doesn't matter what society does or says; the native will have one's own views based on observation and not be much concerned with protocol, social ranking, approved behaviors, conventions etc. If there is a corresponding Vimshottari period of Ketu (or Rahu) in operation during the transit, the effects are more pronounced.
One tends to lose interest in self-justification within groups (family, community, society) and self-maintenance, particularly on the physical level. Apathy toward the flesh, toward muscular fitness, grooming, and overall material health, is evident. A time of withdrawal and rather vague transactions with the material world.
An excellent period for meditation, extended foreign travel such as pilgrimage, and withdrawal into interior spiritual practice. Those with psychic gifts will find the healing channels open wide with little concern to match the astral awareness to the laws of material world. Tendency to get disconnected from mundane others, but spiritual and psychic community based on intuitive recognition of soul relationships is increased.
Deep apathy toward the karaka functions of radix lagna: physical vitality and material appearance. The native loses interest in developing the social personality, in physical exercise and muscular competitiveness, and in fleshly self-maintenance such as grooming and costume.
In Mithuna, radix lagna's manifestation of the past-life patterns into material form of the current-life fleshly appearance will acquire Budha-like communicative characteristics. The native tends to have a quick, mentalized personality that is naturally capable with words, logic, and arguments. Sibling rank defines the social identity.
During Ketu's transit across Mithuna rashi, the bodily vitality is somewhat diffused by uncertainty of one's communicative role and status. The native tends to assume the witness posture even while the public may continue to project attributes and values upon one's personality. It almost doesn't matter what society does or says; the native will have one's own views based on observation and not be much concerned with protocol, social ranking, approved behaviors, conventions etc. If there is a corresponding Vimshottari period of Ketu (or Rahu) in operation during the transit, the effects are more pronounced.
One tends to lose interest in self-justification within groups (family, community, society) and self-maintenance, particularly on the physical level. Apathy toward the flesh, toward muscular fitness, grooming, and overall material health, is evident. A time of withdrawal and rather vague transactions with the material world.
An excellent period for meditation, extended foreign travel such as pilgrimage, and withdrawal into interior spiritual practice. Those with psychic gifts will find the healing channels open wide with little concern to match the astral awareness to the laws of material world. Tendency to get disconnected from mundane others, but spiritual and psychic community based on intuitive recognition of soul relationships is increased.
Gochara Ketu-Mithuna contact Ketu: 16-Nov-2009 - 06-June-2011
Fidel Castro
Deep apathy toward the karaka functions of Ketu: separation and distancing "witness". Cancellation of negative effects of Ketu = strong potential for spiritual awakening through apprehension (not comprehension) of non-existence.
Awareness of the absence of reality in material perception. May signal an enlightenment experience characterized by wondrous detachment and "gestalt" perception of inherent wholeness of reality which is simultaneously unreal and fundamentally non-existent.
In Mithuna, Ketu's detached witness behaviors acquire Budha-like communicative characteristics. The native tends to have a disinterested attitude toward information-transaction events such as human conversations, mass marketing, publications media.
During Ketu's transit across Mithuna rashi, Ketu's fundamental ambivalence toward mental process is pushed into extreme yin, which then starts to go yang. Without engaging in communicative activity, the native may, through observing others in their apparently pointless communicative exercises, be able to apprehend the core non-reality of mental function.
The Rahu-Ketu return transits at age 18, 36, 54, 72, 90, and 108 are profoundly energizing periods for the psychic intuition. The native seeks new experience and challenge to one's previous personal boundaries. An exciting time in personal development. Somewhat physically dangerous due to disregard for boundaries both inner and outer, but high potential for psychic "aha" breakthrough in matters represented by the bhava on Rahu-Ketu axis.
Deep apathy toward the karaka functions of Ketu: separation and distancing "witness". Cancellation of negative effects of Ketu = strong potential for spiritual awakening through apprehension (not comprehension) of non-existence.
Awareness of the absence of reality in material perception. May signal an enlightenment experience characterized by wondrous detachment and "gestalt" perception of inherent wholeness of reality which is simultaneously unreal and fundamentally non-existent.
In Mithuna, Ketu's detached witness behaviors acquire Budha-like communicative characteristics. The native tends to have a disinterested attitude toward information-transaction events such as human conversations, mass marketing, publications media.
During Ketu's transit across Mithuna rashi, Ketu's fundamental ambivalence toward mental process is pushed into extreme yin, which then starts to go yang. Without engaging in communicative activity, the native may, through observing others in their apparently pointless communicative exercises, be able to apprehend the core non-reality of mental function.
The Rahu-Ketu return transits at age 18, 36, 54, 72, 90, and 108 are profoundly energizing periods for the psychic intuition. The native seeks new experience and challenge to one's previous personal boundaries. An exciting time in personal development. Somewhat physically dangerous due to disregard for boundaries both inner and outer, but high potential for psychic "aha" breakthrough in matters represented by the bhava on Rahu-Ketu axis.
Gochara Ketu-Mithuna contact Rahu: 16-Nov-2009 - 06-June-2011
Example: Brad Pitt
Deep apathy toward the karaka functions of Rahu: desire to possess the forbidden, and a passion for extreme experience.
The Rahu-Ketu opposition transits at age 9-10, 27-28, 45-46, 63-64, 81-82, 99-100, and 117-118 may be periods of flip-flopping indecisiveness, as the native's Rahuvian drive toward amplified, magnified experience is interrupted by Ketu's ambivalence.
One may rush passionately toward possession of a goal, a person, a power, only to experience a sudden apathy in mid-rush, and a quick abandonment of the object of desire. Odd, unsuitable relationships may develop which have weird boomerang effects: the relationship (with person or object of desire) starts, fails, starts again, fails again.
The object of desire behaves erratically. This phenomenon of perception is of course the projection of one's inner ambivalence toward the function of intense passions in the human character. We know that passions are trouble-makers, yet life's great burning desires must be accomplished no matter the cost.
In Mithuna, Rahu's desire-inflaming passions acquire Budha-like communicative characteristics. The native tends to have persuasive conversational or articulatory skills that cause others to be attracted to one while simultaneously permitting breakage of designated social taboos. The specific taboo will be indicated by the bhava (e.g., Brad Pitt, Rahu-Mithuna in pitru bhava-9, the house of fatherhood.)
During Ketu's transit across Mithuna rashi, the desire nature is somewhat blunted by uncertainty and disregard for hunger to possess. Rahu's charisma is reduced.
Good time to take a break from extreme sensual experience. Sex, drugs, mood swings, hormone surges, and wild adventures will not completely stop, but they will follow an erratic pattern due to Ketu inference.
An unstable period in subject-object relations, as the pendulum swings between apathy and desire. Inability to achieve lasting or successful connection with the object of affection, while gochara Ketu resides in the natal rashi of Rahu. After Ketu's transit is completed, if other pointers are favorable, the relationship may stabilize.
Deep apathy toward the karaka functions of Rahu: desire to possess the forbidden, and a passion for extreme experience.
The Rahu-Ketu opposition transits at age 9-10, 27-28, 45-46, 63-64, 81-82, 99-100, and 117-118 may be periods of flip-flopping indecisiveness, as the native's Rahuvian drive toward amplified, magnified experience is interrupted by Ketu's ambivalence.
One may rush passionately toward possession of a goal, a person, a power, only to experience a sudden apathy in mid-rush, and a quick abandonment of the object of desire. Odd, unsuitable relationships may develop which have weird boomerang effects: the relationship (with person or object of desire) starts, fails, starts again, fails again.
The object of desire behaves erratically. This phenomenon of perception is of course the projection of one's inner ambivalence toward the function of intense passions in the human character. We know that passions are trouble-makers, yet life's great burning desires must be accomplished no matter the cost.
In Mithuna, Rahu's desire-inflaming passions acquire Budha-like communicative characteristics. The native tends to have persuasive conversational or articulatory skills that cause others to be attracted to one while simultaneously permitting breakage of designated social taboos. The specific taboo will be indicated by the bhava (e.g., Brad Pitt, Rahu-Mithuna in pitru bhava-9, the house of fatherhood.)
During Ketu's transit across Mithuna rashi, the desire nature is somewhat blunted by uncertainty and disregard for hunger to possess. Rahu's charisma is reduced.
Good time to take a break from extreme sensual experience. Sex, drugs, mood swings, hormone surges, and wild adventures will not completely stop, but they will follow an erratic pattern due to Ketu inference.
An unstable period in subject-object relations, as the pendulum swings between apathy and desire. Inability to achieve lasting or successful connection with the object of affection, while gochara Ketu resides in the natal rashi of Rahu. After Ketu's transit is completed, if other pointers are favorable, the relationship may stabilize.
Gochara Ketu-Mithuna contact Shani: 16-Nov-2009 - 06-June-2011
Example: Angelina Jolie
Deep apathy toward the karaka functions of Shani: duty and obligation. The native may lose interest in human law and its material consequences. Social structure and threats to survival will not contain the spiritual instinct to abandon material attachment.
One disregards the consequences and fails to respond to the natural human fears of failure, poverty and death. At the extreme end (when coordinated with matching Vimshottari periods and other harsh transits) the native might disregard such basic social-material responsibilities as paying the rent, tilling the fields, holding a job, or responding to government mandates. Lack of concern for time, ambivalence toward elders, disregard for rules and regulations, absence of fear in general.
In Mithuna, Shani's sense of social duty and safety for survival acquires Budha-like communicative characteristics. The native tends to carry a heavy load of responsibility for social communications. One takes a sober and practical approach to a long roster of information delivery tasks in this lifetime. Teamwork is difficult and team-mates may be intractable or unsupportive. The native works very hard to communicate a particular message to the public.
Shani's workload of message-delivery often involves translation, interpretation, transliteration, advertising, scheduling, and publication. During Ketu's transit across Mithuna rashi, the regular communications schedule is somewhat deranged and disordered. One feels uncertainty about the value and purpose of the task, and one tends to withdraw from the work.
Excellent period for working in dangerous conditions "as if there were no consequences"; for serving the extremely poor and ignorant; in death hospice; in dark and unclear conditions both physically and spiritually. Ketu's transit to Mithuna Shani results in a certain type of liberation through lowering one's social-communicative expectations.
Good for repeated practice in trying to articulate concepts that are difficult to explain in common language; also good for working off one's own karma by handling people who cannot comprehend much mentally. Total communication breakdown is to be expected and if it can be endured with compassion, the karmic debt will be repaid.
Not good for building any type of structure (real or conceptual). May be a period of complete liberation from this vale of suffering that is material life, if other factors point strongly to physical death. However it is mainly a time of liberation from fear.
It may be surprising how easy life becomes when fear of starvation, fear of death, fear of falling, fear of social rejection, and in particular the fear of not being understood can begin to fade into the background of consciousness. The native will not be a model of good citizenship. Indeed there may be trouble from government officials who are annoyed by one's lack of fearful response. Yet the benefit of this transit is that it gives a taste of death, as one feels a release from bondage to survival fears due to extreme apathy. One may experience the peace beyond despair.
For the contemplative-minded, a very quiet and austere period with minimal limitation but also minimal social support. One becomes socially marginalized, it is true - but for certain practices this is a blessing. For the less conscious, Ketu's effect of minimizing the social rules which create life structure can lead to lawlessness and its consequences.
Deep apathy toward the karaka functions of Shani: duty and obligation. The native may lose interest in human law and its material consequences. Social structure and threats to survival will not contain the spiritual instinct to abandon material attachment.
One disregards the consequences and fails to respond to the natural human fears of failure, poverty and death. At the extreme end (when coordinated with matching Vimshottari periods and other harsh transits) the native might disregard such basic social-material responsibilities as paying the rent, tilling the fields, holding a job, or responding to government mandates. Lack of concern for time, ambivalence toward elders, disregard for rules and regulations, absence of fear in general.
In Mithuna, Shani's sense of social duty and safety for survival acquires Budha-like communicative characteristics. The native tends to carry a heavy load of responsibility for social communications. One takes a sober and practical approach to a long roster of information delivery tasks in this lifetime. Teamwork is difficult and team-mates may be intractable or unsupportive. The native works very hard to communicate a particular message to the public.
Shani's workload of message-delivery often involves translation, interpretation, transliteration, advertising, scheduling, and publication. During Ketu's transit across Mithuna rashi, the regular communications schedule is somewhat deranged and disordered. One feels uncertainty about the value and purpose of the task, and one tends to withdraw from the work.
Excellent period for working in dangerous conditions "as if there were no consequences"; for serving the extremely poor and ignorant; in death hospice; in dark and unclear conditions both physically and spiritually. Ketu's transit to Mithuna Shani results in a certain type of liberation through lowering one's social-communicative expectations.
Good for repeated practice in trying to articulate concepts that are difficult to explain in common language; also good for working off one's own karma by handling people who cannot comprehend much mentally. Total communication breakdown is to be expected and if it can be endured with compassion, the karmic debt will be repaid.
Not good for building any type of structure (real or conceptual). May be a period of complete liberation from this vale of suffering that is material life, if other factors point strongly to physical death. However it is mainly a time of liberation from fear.
It may be surprising how easy life becomes when fear of starvation, fear of death, fear of falling, fear of social rejection, and in particular the fear of not being understood can begin to fade into the background of consciousness. The native will not be a model of good citizenship. Indeed there may be trouble from government officials who are annoyed by one's lack of fearful response. Yet the benefit of this transit is that it gives a taste of death, as one feels a release from bondage to survival fears due to extreme apathy. One may experience the peace beyond despair.
For the contemplative-minded, a very quiet and austere period with minimal limitation but also minimal social support. One becomes socially marginalized, it is true - but for certain practices this is a blessing. For the less conscious, Ketu's effect of minimizing the social rules which create life structure can lead to lawlessness and its consequences.
Gochara Ketu-Mithuna contact Shukra: 16-Nov-2009 - 06-June-2011
Examples: Barack Obama -- George H.W. Bush - 41 -- Author V. S. Naipaul
Deep apathy toward the karaka functions of Shukra: money and marriage. Resulting outcome is usually an inability to grow the marriage, expand the business partnership, or increase the bank account. Finances go flat. Reduced affection within the marriage. One may experience disrespect from others (the reflected image of internal apathy or disregard) regarding one's aesthetic or sensual tastes. Withdrawal from the world of sensual pleasures is to be expected.
Liminal understandings of the love-partner's tastes and confusion about the partnership contract are both good possibilities; one is both more sensitive to unspoken realities in the partnership and less inclined to make improvements in the contract.
Wealth acquisition is temporarily reduced, and interest in sensual experience is somewhat numbed. However one may feel deeply reflective on the peculiar role of pairing and partnering in human society, and aware of many subtle relationships (especially one's subtle but influential relationships with astral beings who do not have material form).
In Mithuna, Shukra's wealth-and-pleasure acquisition behaviors take on a variety of Budha-like communicative characteristics, and the native tends to have a persuasive style of engagement in human sensual-pleasure relationships. One enjoys the art of conversation, and tends to be quite talkative in human company. (The content of the talk is determined by bhava.)
During Ketu's transit across Mithuna rashi, the chatty, friendly style of relationship behavior and the use of information-provision as a major tool of wealth acquisition are both rather blunted by uncertainty and disregard for the value of human talk. One may become unusually quiet and detached in marriage communications. Less interest in the sensual pleasures of conversation and knowledge acquisition.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Shukra. Not an ideal time for marriage. Bank accounts go flat. Excellent period for extended monastic retreat. Benefit of perceptual calmness to those who disengage from the world of constant sensual experience.
Deep apathy toward the karaka functions of Shukra: money and marriage. Resulting outcome is usually an inability to grow the marriage, expand the business partnership, or increase the bank account. Finances go flat. Reduced affection within the marriage. One may experience disrespect from others (the reflected image of internal apathy or disregard) regarding one's aesthetic or sensual tastes. Withdrawal from the world of sensual pleasures is to be expected.
Liminal understandings of the love-partner's tastes and confusion about the partnership contract are both good possibilities; one is both more sensitive to unspoken realities in the partnership and less inclined to make improvements in the contract.
Wealth acquisition is temporarily reduced, and interest in sensual experience is somewhat numbed. However one may feel deeply reflective on the peculiar role of pairing and partnering in human society, and aware of many subtle relationships (especially one's subtle but influential relationships with astral beings who do not have material form).
In Mithuna, Shukra's wealth-and-pleasure acquisition behaviors take on a variety of Budha-like communicative characteristics, and the native tends to have a persuasive style of engagement in human sensual-pleasure relationships. One enjoys the art of conversation, and tends to be quite talkative in human company. (The content of the talk is determined by bhava.)
During Ketu's transit across Mithuna rashi, the chatty, friendly style of relationship behavior and the use of information-provision as a major tool of wealth acquisition are both rather blunted by uncertainty and disregard for the value of human talk. One may become unusually quiet and detached in marriage communications. Less interest in the sensual pleasures of conversation and knowledge acquisition.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Shukra. Not an ideal time for marriage. Bank accounts go flat. Excellent period for extended monastic retreat. Benefit of perceptual calmness to those who disengage from the world of constant sensual experience.
Gochara Ketu-Mithuna contact Guru: 16-Nov-2009 - 06-June-2011
Examples: Ammachi -- Nelson Mandela
Deep apathy toward the karaka functions of Brihaspati: philosophy and religion, the bridges between human and divine. A temporary cessation in the growth of wisdom. Wise men don't seem so wise. Scriptures don't seem so reliable.
Karaka personages such as religious teachers, the father, professors, research directors, and spiritual guides may seem flat and uninterested in supporting one's philosophical progress. Ambivalence toward organized religion, ceremonial procedure, and ritual behaviors. Detachment from priesthood and dogma. Suspicion of fraud in the temple (often valid). Natural inclusiveness and generosity flowing from temples and holy places may seem to dry up. University culture seems less welcoming and traditional wisdom sources such as religious scripture may be viewed with a cynical eye.
For women, peculiar or annoying behaviors in the first husband. Abundance seems reduced. Frustrations with children and those trying to conceive a child may encounter one's own internal ambivalence toward children.
Guru-father figures may reveal eccentricities of character, which may range from significant moral errors to small peccadilloes. Ketu dissolves boundaries; one may be exposed to information about the wise men in one's life, from guru to father to husband, that one would have rather not known...
In Mithuna, Guru's abundant, generous, teacher roles acquire Budha-like communicative characteristics, and the native tends to have a persuasive style of modeling and explaining human capacity to apprehend great truths. During Ketu's transit across Mithuna rashi, one's wisdom-teaching and mentoring behaviors are blunted by uncertainty and disregard for the task of delivering religious knowledge in a pleasant and commonplace style. The native, who is normally gifted at putting large concepts into small digestible words, tends to lose interest in teaching and philosophical writing.
Excellent time to disengage from unreflective, ritualized religious practice and blind faith in human spiritual figures, in order to reflect on the essence of Truth. Ambivalence toward pomposity, ritual and ceremonial trappings, and even toward philosophy itself.
One may enjoy the company of odd or eccentric religious teachers, and find teachers in peculiar, non-traditional places: for example, in hospitals, prisons, and other sanctuary sites.
Ketu's transit of Brihaspati's natal place offers a potential for huge philosophical insight on a personal level. Yet the vehicle of Mithuna is conversation, so the experience is likely to happen in one-to-one communication with another person (or in one's internal conversation with oneself) rather than in a traditional one-to-many guru-teaching event.
Deep apathy toward the karaka functions of Brihaspati: philosophy and religion, the bridges between human and divine. A temporary cessation in the growth of wisdom. Wise men don't seem so wise. Scriptures don't seem so reliable.
Karaka personages such as religious teachers, the father, professors, research directors, and spiritual guides may seem flat and uninterested in supporting one's philosophical progress. Ambivalence toward organized religion, ceremonial procedure, and ritual behaviors. Detachment from priesthood and dogma. Suspicion of fraud in the temple (often valid). Natural inclusiveness and generosity flowing from temples and holy places may seem to dry up. University culture seems less welcoming and traditional wisdom sources such as religious scripture may be viewed with a cynical eye.
For women, peculiar or annoying behaviors in the first husband. Abundance seems reduced. Frustrations with children and those trying to conceive a child may encounter one's own internal ambivalence toward children.
Guru-father figures may reveal eccentricities of character, which may range from significant moral errors to small peccadilloes. Ketu dissolves boundaries; one may be exposed to information about the wise men in one's life, from guru to father to husband, that one would have rather not known...
In Mithuna, Guru's abundant, generous, teacher roles acquire Budha-like communicative characteristics, and the native tends to have a persuasive style of modeling and explaining human capacity to apprehend great truths. During Ketu's transit across Mithuna rashi, one's wisdom-teaching and mentoring behaviors are blunted by uncertainty and disregard for the task of delivering religious knowledge in a pleasant and commonplace style. The native, who is normally gifted at putting large concepts into small digestible words, tends to lose interest in teaching and philosophical writing.
Excellent time to disengage from unreflective, ritualized religious practice and blind faith in human spiritual figures, in order to reflect on the essence of Truth. Ambivalence toward pomposity, ritual and ceremonial trappings, and even toward philosophy itself.
One may enjoy the company of odd or eccentric religious teachers, and find teachers in peculiar, non-traditional places: for example, in hospitals, prisons, and other sanctuary sites.
Ketu's transit of Brihaspati's natal place offers a potential for huge philosophical insight on a personal level. Yet the vehicle of Mithuna is conversation, so the experience is likely to happen in one-to-one communication with another person (or in one's internal conversation with oneself) rather than in a traditional one-to-many guru-teaching event.
Gochara Ketu-Mithuna contact Budha: 16-Nov-2009 - 06-June-2011
Deep apathy toward the karaka functions of Budha: administrative communications and service work. Day-to-day mentality may become flat or disengaged. Less interested in the "news". Learning continues for students, but the method is more by osmosis and less by logical analysis.
Limited ability to make plans and carry out agendas.
One may experience disrespect of others toward one's narrative communication style or the content of one's ideas. If this happens, it is a projection of the inner ambivalence toward mental traffic and an attempt to separate oneself from excess attachment to language as a device for interpreting experience. Siblings and co-workers may act detached or unresponsive.
In Mithuna, Budha's communicative characteristics are exceptionally well-developed. The native tends to have vividly articulate conversational style which quickly engages in one-to-one talk and one-to-many publication. During Ketu's transit across Mithuna rashi, the mercurial faculties are blunted by uncertainty and disregard for administrative media tasks, and the native may produce surprisingly unclear or unspecific speech, writing, gesture, image packaging, etc. Apathy returns to engagement when the transit is completed.
Excellent time to assume the "witness" position in mental practice; also a good time to integrate intuition and holistic apprehension ("gestalt") into the perceptual process. Connotation-denotation issues with words or hand gestures may be problematic as one is not inclined to be overly attentive to semantic boundaries. Communications professionals such a marketing and advertising experts may function better when using the diffused, intuitive, visceral imagery of photo and symbolic icons rather than specific words.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Budha. Ketu + Budha is in general good for ministries of service which involve disconnected, ambivalent, unreasonable people who repeat the same mistakes continuously. Thus, an excellent position for social workers and charitable missions to the underclass.
Gives a tolerance for mental imprecision and even illogical argumentation. Mental inclination toward the weird and the absurd.
Limited ability to make plans and carry out agendas.
One may experience disrespect of others toward one's narrative communication style or the content of one's ideas. If this happens, it is a projection of the inner ambivalence toward mental traffic and an attempt to separate oneself from excess attachment to language as a device for interpreting experience. Siblings and co-workers may act detached or unresponsive.
In Mithuna, Budha's communicative characteristics are exceptionally well-developed. The native tends to have vividly articulate conversational style which quickly engages in one-to-one talk and one-to-many publication. During Ketu's transit across Mithuna rashi, the mercurial faculties are blunted by uncertainty and disregard for administrative media tasks, and the native may produce surprisingly unclear or unspecific speech, writing, gesture, image packaging, etc. Apathy returns to engagement when the transit is completed.
Excellent time to assume the "witness" position in mental practice; also a good time to integrate intuition and holistic apprehension ("gestalt") into the perceptual process. Connotation-denotation issues with words or hand gestures may be problematic as one is not inclined to be overly attentive to semantic boundaries. Communications professionals such a marketing and advertising experts may function better when using the diffused, intuitive, visceral imagery of photo and symbolic icons rather than specific words.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Budha. Ketu + Budha is in general good for ministries of service which involve disconnected, ambivalent, unreasonable people who repeat the same mistakes continuously. Thus, an excellent position for social workers and charitable missions to the underclass.
Gives a tolerance for mental imprecision and even illogical argumentation. Mental inclination toward the weird and the absurd.
Gochara Ketu-Mithuna contact Mangala: 16-Nov-2009 - 06-June-2011
Example: Author V. S. Naipaul
Deep apathy toward the karaka functions of Mangala: competition and pursuit. The native may temporarily lose interest in matters which involve domination, conquest, winning. Temporary recess of the 'alpha' traits so typical of Mangala. Sex drive and aggressive social instincts are temporarily muted. Not a good time to win a contest, an argument, or a legal case.
Shamanistic hunters, psychologists, archeologists, gold miners, and deep-sea divers may experience intuitively heightened tracking sensations. However the basic physical pursuit instincts – in particular the ability to harness one's power toward a singular goal -- are less reliable in general. Reduced power of the brain signals that motivate one to compete, conquer or kill. Ketu's ambivalence toward Kuja's instinct for direct action is unfavorable for military professionals, police, and go-getters in every field.
Sexual ambivalence, particularly in the male nativity. One may experience disrespect of others toward one's sexual or athletic performance. If this happens, it is a projection of the inner ambivalence toward human competitive behaviors. For the tantriki, an excellent time to divert animal sexuality into more subtle forms of usable energy. In a female nativity, one's career drive and sports dynamism may be temporarily reduced.
In Mithuna, Mangala's pro-active, driven, hunter's instinct acquires Budha-like communicative characteristics, and the native tends to pursue information in a direct and even aggressive style (suitable for careers in journalism, business administration, media and information professionals). During Ketu's transit across Mithuna rashi, the direct and competitive instinct to hunt for information is blunted by uncertainty and disregard for the tasks of reading, writing, and information packaging. Media professionals are especially impacted for these eighteen months.
Excellent time for collaborative or communal work. Gives a temporary tolerance for missed deadlines and ability to accommodate misleading information which creates a false lead. Also beneficial for sitting meditation since the athletic, muscular functions are somewhat reduced. Some increased potential for accidents due to not paying attention to the physical environment. Sports, exploration, other vigorous and challenging activities should be enjoyed with companions so that the native's safety is protected.
Gochara Ketu in Mithuna gives a much stronger effect upon Kuja when the native is also in a Vimshottari bhukti of Mangala.
Deep apathy toward the karaka functions of Mangala: competition and pursuit. The native may temporarily lose interest in matters which involve domination, conquest, winning. Temporary recess of the 'alpha' traits so typical of Mangala. Sex drive and aggressive social instincts are temporarily muted. Not a good time to win a contest, an argument, or a legal case.
Shamanistic hunters, psychologists, archeologists, gold miners, and deep-sea divers may experience intuitively heightened tracking sensations. However the basic physical pursuit instincts – in particular the ability to harness one's power toward a singular goal -- are less reliable in general. Reduced power of the brain signals that motivate one to compete, conquer or kill. Ketu's ambivalence toward Kuja's instinct for direct action is unfavorable for military professionals, police, and go-getters in every field.
Sexual ambivalence, particularly in the male nativity. One may experience disrespect of others toward one's sexual or athletic performance. If this happens, it is a projection of the inner ambivalence toward human competitive behaviors. For the tantriki, an excellent time to divert animal sexuality into more subtle forms of usable energy. In a female nativity, one's career drive and sports dynamism may be temporarily reduced.
In Mithuna, Mangala's pro-active, driven, hunter's instinct acquires Budha-like communicative characteristics, and the native tends to pursue information in a direct and even aggressive style (suitable for careers in journalism, business administration, media and information professionals). During Ketu's transit across Mithuna rashi, the direct and competitive instinct to hunt for information is blunted by uncertainty and disregard for the tasks of reading, writing, and information packaging. Media professionals are especially impacted for these eighteen months.
Excellent time for collaborative or communal work. Gives a temporary tolerance for missed deadlines and ability to accommodate misleading information which creates a false lead. Also beneficial for sitting meditation since the athletic, muscular functions are somewhat reduced. Some increased potential for accidents due to not paying attention to the physical environment. Sports, exploration, other vigorous and challenging activities should be enjoyed with companions so that the native's safety is protected.
Gochara Ketu in Mithuna gives a much stronger effect upon Kuja when the native is also in a Vimshottari bhukti of Mangala.
Gochara Ketu-Mithuna contact Chandra: 16-Nov-2009 - 06-June-2011
Examples: Barbara Walters - Camilla Parker-Bowles
Deep apathy toward the karaka functions of Chandra: nurturing and sheltering. The native loses interest in self-protection, and may wander aimlessly as a result. Not a good time for travel at sea – tends to drift.
The mother may behave oddly, seeming to be out of touch emotionally or unusually distant. In fact, she may travel. A mother with substance abuse issues or emotional trauma will experience a downturn as her pain seems to know no boundaries. A mother with meditative inclinations may seek the sanctuary of her spiritual practice with less concern for her children or household duties. She is less emotionally accessible to the native.
Similar for other central females in one's life; they become rather emotionally distant. In a female nativity, one may experience a fundamental emotional ambivalence toward those in one's care, even to the extreme extent (if there are matching Vimshottari effects) of leaving the home. In a male nativity, women in general are peculiar and unreliable; yet if one has the presence of mind to ask them what they are thinking, their reflective perceptions may surprise you! However do not expect to derive the usual reliable emotional support from your women during Ketu's transit to Moon. Female teachers also distant and apparently unconcerned with nurturing. Exception is support from a female deity which should be consistently available.
In Mithuna, Chandra's psycho-emotional absorptive sensitivity acquires Budha-like communicative characteristics, and the native tends to have persuasive emotional response to the world. The native is prone toward articulated verbal expressions, conversations, information transactions as primary modes of emotional engagement with one's environment.
During Ketu's transit across Mithuna rashi, the sensitive, intuitive, perceptive astral presence (mind in the greater scale of all-aware) is blunted by uncertainty and disregard for the task of mentally articulating the psychic perceptions. The native becomes unusually quiet and surprisingly disengaged from one's normal social-conversational behaviors.
Excellent period for holy pilgrimage, particularly to sites of feminine spirituality. Female deity worship is much enhanced by diffused awareness of the presence of Mother in all things. Great sensitivity toward the healing powers in Earth nature, but not much ability to utilize that power. After the transit, you will be able to integrate the psychic perceptions experienced now, with later practical applications.
Expands the liminal perceptions; can disrupt fragile emotional bonds (weak caretaking relationships may dissolve); hard to manage parental responsibilities; much insight from waking dreams and visions because Ketu dissolves filter-barriers between astral plane and material plane.
Strongest effects when a Vimshottari period of Chandra is in effect. Also, note the passage of Ketu through each nakshatra. Effects are strongest when Ketu transits the Moon's nakshatra.
Deep apathy toward the karaka functions of Chandra: nurturing and sheltering. The native loses interest in self-protection, and may wander aimlessly as a result. Not a good time for travel at sea – tends to drift.
The mother may behave oddly, seeming to be out of touch emotionally or unusually distant. In fact, she may travel. A mother with substance abuse issues or emotional trauma will experience a downturn as her pain seems to know no boundaries. A mother with meditative inclinations may seek the sanctuary of her spiritual practice with less concern for her children or household duties. She is less emotionally accessible to the native.
Similar for other central females in one's life; they become rather emotionally distant. In a female nativity, one may experience a fundamental emotional ambivalence toward those in one's care, even to the extreme extent (if there are matching Vimshottari effects) of leaving the home. In a male nativity, women in general are peculiar and unreliable; yet if one has the presence of mind to ask them what they are thinking, their reflective perceptions may surprise you! However do not expect to derive the usual reliable emotional support from your women during Ketu's transit to Moon. Female teachers also distant and apparently unconcerned with nurturing. Exception is support from a female deity which should be consistently available.
In Mithuna, Chandra's psycho-emotional absorptive sensitivity acquires Budha-like communicative characteristics, and the native tends to have persuasive emotional response to the world. The native is prone toward articulated verbal expressions, conversations, information transactions as primary modes of emotional engagement with one's environment.
During Ketu's transit across Mithuna rashi, the sensitive, intuitive, perceptive astral presence (mind in the greater scale of all-aware) is blunted by uncertainty and disregard for the task of mentally articulating the psychic perceptions. The native becomes unusually quiet and surprisingly disengaged from one's normal social-conversational behaviors.
Excellent period for holy pilgrimage, particularly to sites of feminine spirituality. Female deity worship is much enhanced by diffused awareness of the presence of Mother in all things. Great sensitivity toward the healing powers in Earth nature, but not much ability to utilize that power. After the transit, you will be able to integrate the psychic perceptions experienced now, with later practical applications.
Expands the liminal perceptions; can disrupt fragile emotional bonds (weak caretaking relationships may dissolve); hard to manage parental responsibilities; much insight from waking dreams and visions because Ketu dissolves filter-barriers between astral plane and material plane.
Strongest effects when a Vimshottari period of Chandra is in effect. Also, note the passage of Ketu through each nakshatra. Effects are strongest when Ketu transits the Moon's nakshatra.
Gochara Ketu-Mithuna contact Surya: 16-Nov-2009 - 06-June-2011
Examples: George W. Bush - 43 -- actor Tom Cruise
Deep apathy toward the karaka functions of Surya: creative intelligence and willpower. The native loses interest in self-promotion, political recognition, and receiving praise. The typical craving for attention may fade while the normally center-stage ego is constrained into Ketu's impersonal "eye of the witness". Awareness of Divine Intelligence within the self is softened and diffused; urge toward self-assertion is muted. Authoritative, straightforward thoughts, feelings, and actions are blunted by ambivalence and indecision. The kingly ego-personality, normally front and center, moves into background "observer" roles.
In Mithuna, Surya's intelligent ego-personality acquires Budha-like communicative characteristics, and the native tends to have persuasive public persona regardless of the content of one's message. During Ketu's transit across Mithuna rashi, the kingly, confident communicative personality is blunted by uncertainty and disregard for the task of delivering authoritative instructions to the people.
Not a good time to get famous. Native may feel uncertain about the nature and purpose of one's message. Difficult to establish a distinctive personal style. Celebrity careers may stall. If simultaneous Vimshottari period of Ravi, one's relationship with the father may dissolve.
An excellent time for offering skilled leadership service in charitable works (Seva) without need for immediate personal recognition or reward. Benefits any type of work which is improved through detached but aware observation. Heightens capacity for skillful non-interference in leadership roles, e.g., hands-off management.
Helps develop one's sensitivity toward children's diffused and intuitive style of perception. Also expands the liminal awareness of subtleties in the human character, which is especially helpful for those in management roles within politics, theatre, and literary arts.
Deep apathy toward the karaka functions of Surya: creative intelligence and willpower. The native loses interest in self-promotion, political recognition, and receiving praise. The typical craving for attention may fade while the normally center-stage ego is constrained into Ketu's impersonal "eye of the witness". Awareness of Divine Intelligence within the self is softened and diffused; urge toward self-assertion is muted. Authoritative, straightforward thoughts, feelings, and actions are blunted by ambivalence and indecision. The kingly ego-personality, normally front and center, moves into background "observer" roles.
In Mithuna, Surya's intelligent ego-personality acquires Budha-like communicative characteristics, and the native tends to have persuasive public persona regardless of the content of one's message. During Ketu's transit across Mithuna rashi, the kingly, confident communicative personality is blunted by uncertainty and disregard for the task of delivering authoritative instructions to the people.
Not a good time to get famous. Native may feel uncertain about the nature and purpose of one's message. Difficult to establish a distinctive personal style. Celebrity careers may stall. If simultaneous Vimshottari period of Ravi, one's relationship with the father may dissolve.
An excellent time for offering skilled leadership service in charitable works (Seva) without need for immediate personal recognition or reward. Benefits any type of work which is improved through detached but aware observation. Heightens capacity for skillful non-interference in leadership roles, e.g., hands-off management.
Helps develop one's sensitivity toward children's diffused and intuitive style of perception. Also expands the liminal awareness of subtleties in the human character, which is especially helpful for those in management roles within politics, theatre, and literary arts.
Saturday, October 3, 2009
Gochara Effects are determined by the Individual Kundali
To see a table of thirty-four Jyotisha Kundali placements which are likely to be affected during the 234 days of gochara neechcha Mangala, please click through to Predicted Effects of Gochara Neechcha Kuja per the Individual Kundali
Gochara Effects to the personal Kundali
It is always true that planetary transits have a much stronger effect upon the life experience when the native has a matching Vimshottari period in operation. In regard to the current discussion on the effects of the exceptionally long transit of Mangala through the inauspicious rashi of Karkata, be aware that folks who have particular Mangala placements in the Jyotisha nativity will be personally affected. Nativities which do not feature the matching natal placements and the matching Vimshottari periods may not be affected by transiting Kuja whatsoever.
It is important to note that unless one
(1) is a "karaka type" of Mangala (warrior, young adult male, hunter, pursuer/conqueror, athlete, notably and successfully competitive personality)
or (2) has a Jyotisha nativity which is specifically affected by the 234 transit of Kuja through Karkata rashi, one may be completely unaware of the effects of Kuja. The transit does not affect everyone. It will strongly affect only a few specific nativities which feature the Jyotisha phenomena listed below.
If the native has more than one of the listed affected placements, the effect doubles. If three items are involved, effect triples.
It is important to note that unless one
(1) is a "karaka type" of Mangala (warrior, young adult male, hunter, pursuer/conqueror, athlete, notably and successfully competitive personality)
or (2) has a Jyotisha nativity which is specifically affected by the 234 transit of Kuja through Karkata rashi, one may be completely unaware of the effects of Kuja. The transit does not affect everyone. It will strongly affect only a few specific nativities which feature the Jyotisha phenomena listed below.
If the native has more than one of the listed affected placements, the effect doubles. If three items are involved, effect triples.
Gochara Kuja Karkata - What to Expect: World and Personal
What to expect during Mangala's 234 day passive-aggressive tour of Karkata, from 05-Oct-2009 until 26-May-2010?
In the world of nations, expect an increase in energy of angry defensiveness and more frequent occurrence of covert invasions. Regions that have intensive Mars influence such as most of Africa and the Middle East, and other areas prone to the eruption of war and sexual assault, will feel an intensification of existing emotional tensions between adversarial parties.
War
Kuja in Karkata does not indicate an outburst of new fighting. Rather, neechcha Kuja will deepen long-established underlying frustrations, and increase the repetitive intensity and vigor of reactive, projected blaming, rooted in psycho-emotional frustration.
Mangala in Karkata does not incite warfare directly. Rather, during the time that Mangala transits Karka rashi, existing animosities are psycho-emotionally repeated through angry blaming and adversarial intensity is reinforced. This long-term behavior during an extended transit of Mangala through Karkata will lay the foundation for future overt conflict. During this time, the target populations (Mars People) become increasingly habituated to polarizing rhetoric. Self-advancement, which is always Kuja's goal, is increasingly achieved through covert methods of blaming, stealing, and running interference in the lives of others.
When and if the time comes for physical war, the Mangala-dominated populations will have long demonized their outside target. 's conviction the war is honorable and necessary to "eliminate conflict" is long , projecting their own inadequacies and weaknesses (things unacceptable to Mars) upon the Other.
Violent or over-energized Water
Neechcha Kuja can be a tragic agent of severe water damage. E.g., typhoon, hurricane, flood, ocean storms. If associated with domain-8, one's cause of death may be drowning. If associated with domain-6, water-borne disease related to a violent watery storm.
Crimes of Sexual Manipulation and Coercion
Kuja-Karkata is associated with sexual invasion on emotional pretense or as a method of emotional domination or coercion. The karaka agents within the family are predatory male family members, notably brothers. (Mangala is the significator of brothers). Also implicated are fathers, uncles, and grandfathers who may feel they have a brotherly privilege with the victim. During the extended transit, these social aberrations become more prominent and newsworthy; public outrage is stimulated, perhaps by a neechcha Mangala related tragedy.
Invasive or abusive parenting; family incest
Karkata (Karka, Cancer) is the rashi of shelter and nurture, home and homeland. The people and places of Karka include protective parents, supportive teachers, the early childhood home, buildings and vehicles, and local culture validations such as licenses, diplomas, certificates, passports, and other proof of belonging in the homeland. Emotionally and socially, Karkata indicates "secure foundation". Spiritually, Karkata is the "eternal and unchanging home" that is pure truth.
When Mangala, the graha of male hormones and animal instinct, enters the normally placid parental realm of Karkata, one outcome can be sexual-emotional invasion by the parents, the male siblings, or both. In the most severe angles of a Jyotisha nativity, neechcha Kuja with no corrections may indicate a frustrated parent (typically but not always the parent) whose inner emotional violence emerges in sexually invasive behavior toward the child. The child's sense of protection and shelter is damaged. Without conscious intervention, the child may go on to perpetuate the cycle of invasion as the only known form of parental bonding with the child.
The invasiveness of neechcha Kuja does not always manifest physically. Emotionally invasive parenting behaviors such as meddling, criticizing, and blaming; disturbing the food-nurturing cycles (for example, parental taunting toward a child for being self-protectively overweight or constantly interrupting their meals) are also possible outcomes of a severely neechcha Kuja. If the current transit triggers any of the key lagnas or natal positions, the Mangala disturbance is exacerbated.
In the USA celebrity news, the beginning of gochara Kuja's long incursion into Karkata (rashi of protective parents and the childhood home) was signaled by actress MacKenzie Phillips revelation that she had a long-term incestuous sexual relationship with her celebrity father. This revelation in the public conversation space (internet and television) created an upsurge of awareness and outrage against this social crime. Expect rape as a weapon of war to become a major issue of social policy discussion during the Kuja transit.
Karaka of Mangala - the Types
The worst affected parties will be virile young men, who epitomize the competitive, self-assertive, muscular, sexually conquesting, warrior- huntsman who is Mangala. These young men lack the maturity necessary to understand the benefit of cooperative and collaborative process in human relations. They feel a powerful animal instinct to fight, win, and be a hero; they are in the developmental social stage of desperately trying to show independence from their mothers; and they are too young to imagine the long-term consequences of their actions.
The karaka population in particular will find that their normally direct, selfish, muscularly forceful aggression is suppressed. The heroic recognition they seek must be achieved covertly, using psycho-emotional projection weapons such as blaming. It is very hard on the karaka Mangala type when their environment prevents them from acting fiercely, directly, and successfully in life.
In the world of nations, expect an increase in energy of angry defensiveness and more frequent occurrence of covert invasions. Regions that have intensive Mars influence such as most of Africa and the Middle East, and other areas prone to the eruption of war and sexual assault, will feel an intensification of existing emotional tensions between adversarial parties.
War
Kuja in Karkata does not indicate an outburst of new fighting. Rather, neechcha Kuja will deepen long-established underlying frustrations, and increase the repetitive intensity and vigor of reactive, projected blaming, rooted in psycho-emotional frustration.
Mangala in Karkata does not incite warfare directly. Rather, during the time that Mangala transits Karka rashi, existing animosities are psycho-emotionally repeated through angry blaming and adversarial intensity is reinforced. This long-term behavior during an extended transit of Mangala through Karkata will lay the foundation for future overt conflict. During this time, the target populations (Mars People) become increasingly habituated to polarizing rhetoric. Self-advancement, which is always Kuja's goal, is increasingly achieved through covert methods of blaming, stealing, and running interference in the lives of others.
When and if the time comes for physical war, the Mangala-dominated populations will have long demonized their outside target. 's conviction the war is honorable and necessary to "eliminate conflict" is long , projecting their own inadequacies and weaknesses (things unacceptable to Mars) upon the Other.
Violent or over-energized Water
Neechcha Kuja can be a tragic agent of severe water damage. E.g., typhoon, hurricane, flood, ocean storms. If associated with domain-8, one's cause of death may be drowning. If associated with domain-6, water-borne disease related to a violent watery storm.
Crimes of Sexual Manipulation and Coercion
Kuja-Karkata is associated with sexual invasion on emotional pretense or as a method of emotional domination or coercion. The karaka agents within the family are predatory male family members, notably brothers. (Mangala is the significator of brothers). Also implicated are fathers, uncles, and grandfathers who may feel they have a brotherly privilege with the victim. During the extended transit, these social aberrations become more prominent and newsworthy; public outrage is stimulated, perhaps by a neechcha Mangala related tragedy.
Invasive or abusive parenting; family incest
Karkata (Karka, Cancer) is the rashi of shelter and nurture, home and homeland. The people and places of Karka include protective parents, supportive teachers, the early childhood home, buildings and vehicles, and local culture validations such as licenses, diplomas, certificates, passports, and other proof of belonging in the homeland. Emotionally and socially, Karkata indicates "secure foundation". Spiritually, Karkata is the "eternal and unchanging home" that is pure truth.
When Mangala, the graha of male hormones and animal instinct, enters the normally placid parental realm of Karkata, one outcome can be sexual-emotional invasion by the parents, the male siblings, or both. In the most severe angles of a Jyotisha nativity, neechcha Kuja with no corrections may indicate a frustrated parent (typically but not always the parent) whose inner emotional violence emerges in sexually invasive behavior toward the child. The child's sense of protection and shelter is damaged. Without conscious intervention, the child may go on to perpetuate the cycle of invasion as the only known form of parental bonding with the child.
The invasiveness of neechcha Kuja does not always manifest physically. Emotionally invasive parenting behaviors such as meddling, criticizing, and blaming; disturbing the food-nurturing cycles (for example, parental taunting toward a child for being self-protectively overweight or constantly interrupting their meals) are also possible outcomes of a severely neechcha Kuja. If the current transit triggers any of the key lagnas or natal positions, the Mangala disturbance is exacerbated.
In the USA celebrity news, the beginning of gochara Kuja's long incursion into Karkata (rashi of protective parents and the childhood home) was signaled by actress MacKenzie Phillips revelation that she had a long-term incestuous sexual relationship with her celebrity father. This revelation in the public conversation space (internet and television) created an upsurge of awareness and outrage against this social crime. Expect rape as a weapon of war to become a major issue of social policy discussion during the Kuja transit.
Karaka of Mangala - the Types
The worst affected parties will be virile young men, who epitomize the competitive, self-assertive, muscular, sexually conquesting, warrior- huntsman who is Mangala. These young men lack the maturity necessary to understand the benefit of cooperative and collaborative process in human relations. They feel a powerful animal instinct to fight, win, and be a hero; they are in the developmental social stage of desperately trying to show independence from their mothers; and they are too young to imagine the long-term consequences of their actions.
The karaka population in particular will find that their normally direct, selfish, muscularly forceful aggression is suppressed. The heroic recognition they seek must be achieved covertly, using psycho-emotional projection weapons such as blaming. It is very hard on the karaka Mangala type when their environment prevents them from acting fiercely, directly, and successfully in life.
Trouble at Home - Contentious, Emotional Fights
In Karkata, Mangala cannot move forward; He must "fight in place". Therefore, Kuja is a troublemaker in the domestic scene.
In the modern world, our "domus" remains the family home, but also now includes the national homeland and the global environment. Kuja in Karkata gives "frustration and blaming at home" or in the homeland.
Social policy issues related to parenting, storm shelters, the very old and the very young, national and personal security, government protectionism, government-as-parent (Big Brother), property ownership, and ocean-life may all arise in contentious and emotionally manipulative debate.
In the modern world, our "domus" remains the family home, but also now includes the national homeland and the global environment. Kuja in Karkata gives "frustration and blaming at home" or in the homeland.
Social policy issues related to parenting, storm shelters, the very old and the very young, national and personal security, government protectionism, government-as-parent (Big Brother), property ownership, and ocean-life may all arise in contentious and emotionally manipulative debate.
Passive-Aggressive Violence; Coercion and Extortion
Neechcha Mangala, a good planet gone awry, can express His desire to dominate and control others through criminal exploitation.
In the most severe situations, when neechcha Angaraka applies multiple pressures in the nativity – such as simultaneous drishti to important lagnas, to Chandra, perhaps to Budha the karaka for writing (extortion notes), and especially drishti to Shani (who rules human law and social control) – Mangala in neechcha condition can become an agent of crime. In particular, sexual blackmail.
In the most severe situations, when neechcha Angaraka applies multiple pressures in the nativity – such as simultaneous drishti to important lagnas, to Chandra, perhaps to Budha the karaka for writing (extortion notes), and especially drishti to Shani (who rules human law and social control) – Mangala in neechcha condition can become an agent of crime. In particular, sexual blackmail.
Reactive resistance - Neechcha Kuja
In Karkata's oppressive environment, Kuja is often forced to engage with other people's problems before He can solve His own. In Karkata, Kuja encounters an obstacle course of reactive resistance from people who are stuck in their own routines and who resist innovation, movement, and change. Mangala must either dominate or eliminate His adversaries. Kuja must still pursue His quarry in the hunt, but in Karkata, His movement is so encumbered that must use entirely psycho-emotional methods to conquer and win.
While not overtly or intentionally deceptive, Kuja in Karkata is vastly slowed in movement by the deep waters of emotional need, and His vitality is handicapped by resistance from people and forces in His environment. He is unhappy, reactive rather than proactive, and covertly rather than overtly disruptive. Kuja's actions, even when dishonorable, may be protected by the family that He is harming (see Thomas Jefferson, whose second family through his slave-mistress was denied for centuries)
While not overtly or intentionally deceptive, Kuja in Karkata is vastly slowed in movement by the deep waters of emotional need, and His vitality is handicapped by resistance from people and forces in His environment. He is unhappy, reactive rather than proactive, and covertly rather than overtly disruptive. Kuja's actions, even when dishonorable, may be protected by the family that He is harming (see Thomas Jefferson, whose second family through his slave-mistress was denied for centuries)
Getting Stuck - Mangala can't swim
One of the driving psycho-emotional features of Mangala in Karkata is the inability to negotiate constructive change. The native gets "stuck" in repetitive, dysfunctional patterns and is unable to emerge from his dilemma because he keeps using the wrong weapons for the environment.
Imagine a skillful and athletic warrior, dressed in metal armor, trying to fight a sword battle while standing in cold water up to his neck. He cannot accomplish very much and he is enormously upset and frustrated. His skills seem worthless yet he feels the same urgency to fight and win. Imagine firing a gun underwater – the shooter has very little control over the trajectory of the bullet in that environment; perhaps the gun will not even fire. It is very hard for Mangala to fight, contest, pursue, and conquer in Chandra's land, the watery abyss.
Mangala still needs to win, but in the viscous, womb-like environment of Karkata, He must win by emotional manipulation rather than direct confrontation. He must conquer the object of His sexual desires by seductive plea rather than direct pursuit. He must represent himself not as warrior-hunter seeking domination and conquest (which is His true nature) but rather as a peace-seeking, stability-loving, diplomatic agent trying to move things along in a way that is best for everyone.
Imagine a skillful and athletic warrior, dressed in metal armor, trying to fight a sword battle while standing in cold water up to his neck. He cannot accomplish very much and he is enormously upset and frustrated. His skills seem worthless yet he feels the same urgency to fight and win. Imagine firing a gun underwater – the shooter has very little control over the trajectory of the bullet in that environment; perhaps the gun will not even fire. It is very hard for Mangala to fight, contest, pursue, and conquer in Chandra's land, the watery abyss.
Mangala still needs to win, but in the viscous, womb-like environment of Karkata, He must win by emotional manipulation rather than direct confrontation. He must conquer the object of His sexual desires by seductive plea rather than direct pursuit. He must represent himself not as warrior-hunter seeking domination and conquest (which is His true nature) but rather as a peace-seeking, stability-loving, diplomatic agent trying to move things along in a way that is best for everyone.
Immature aggression - Kuja
http://www.hubblesite.orgKuja operates most naturally on the physical plane, and the Jyotisha age for Mangala's maturity = age 28. Kuja is an inherently immature graha who naturally does not consider the longer-term effects of His actions. (Kuja's adversary Shani insists on long-term thinking, and Kuja finds Shani to be extremely oppressive!)
Mangala's logic in war represents the level of understanding of the young adult male. Developmentally, the young adult male is easily convinced of the utility of killing. It may seem, at this stage of brain development, that by killing the adversary, upon whom He has projected His own interior conflict, He will "win" the conflict and move ahead in life.
Modern brain research is beginning to show strong evidence that human physical brain development is not complete until approximately age 30-31. In Jyotisha, the native must complete the second Rahu-Ketu opposition age 27-28 and the first Shani return age 28-31 before entering adulthood. This Jyotisha principle is one of the best reasons for waiting until after age 30-31 to embark on adult marriage. Marriage contracted any earlier than age 30-31 [before end of Saturn return] must be supervised by the parents if it is to succeed.
Blaming
In Karkata, Kuja's main weapon becomes the social-emotional device of "blaming". Blaming is a method of psycho-emotionally projecting responsibility from oneself outward to another person or outside force.
According to my favorite English Etymological Dictionary, www.etymonline.com , the word roots of the modern English word "blame" are:
• Old French. blasmer "to speak evil of," from Late Latin. blasphemare "revile, reproach" (cf. blaspheme).
Think of the children's game "pin the tail on the donkey". Kuja-Karkata will subconsciously project one's unexpressed aggression upon any available emotional target, no matter how ridiculous.
A central emotional behavior of Mangala in Karkata in the nativity will be a tendency to blame others in reactive response to the threat of guilt or shame. Chandra (the mother) is by nature a master of guilt, and Mangala being a lean and mean, self-centered athlete does not wish to be encumbered by guilt imposed by others.
Therefore when guilt, shame, and indeed most varieties of social-emotional bondage threaten Kuja's ability to run, hunt, pursue, and win with optimum speed and agility, Kuja simply projects His social responsibility upon Others.
Others may include outside persons, unnamed social or environmental forces, or even the Divine. Others to Mangala are all approximately equal since they are all adversaries and they are all not-my-body, not-me. Expect to encounter increased Blaming and Blaspheming of family members, neighbors, co-workers, other nationalities ethnicities and tribes, other religions and belief systems, as Mangala endures His unusually long tenure in the hostile rashi of Karkata! Mangala in Karkata indicates "emotional conflict with the brother".
According to my favorite English Etymological Dictionary, www.etymonline.com , the word roots of the modern English word "blame" are:
• Old French. blasmer "to speak evil of," from Late Latin. blasphemare "revile, reproach" (cf. blaspheme).
Think of the children's game "pin the tail on the donkey". Kuja-Karkata will subconsciously project one's unexpressed aggression upon any available emotional target, no matter how ridiculous.
A central emotional behavior of Mangala in Karkata in the nativity will be a tendency to blame others in reactive response to the threat of guilt or shame. Chandra (the mother) is by nature a master of guilt, and Mangala being a lean and mean, self-centered athlete does not wish to be encumbered by guilt imposed by others.
Therefore when guilt, shame, and indeed most varieties of social-emotional bondage threaten Kuja's ability to run, hunt, pursue, and win with optimum speed and agility, Kuja simply projects His social responsibility upon Others.
Others may include outside persons, unnamed social or environmental forces, or even the Divine. Others to Mangala are all approximately equal since they are all adversaries and they are all not-my-body, not-me. Expect to encounter increased Blaming and Blaspheming of family members, neighbors, co-workers, other nationalities ethnicities and tribes, other religions and belief systems, as Mangala endures His unusually long tenure in the hostile rashi of Karkata! Mangala in Karkata indicates "emotional conflict with the brother".
Masculine Mangala ill-disposed in Feminine Karkata
Masculine, direct-action Kuja constrained by feminine, indirect-suggestion Chandra = fundamentally oppressed and uncomfortable.
The rashi of Karkata owned by embracing, soothing, accepting, nurturing, emotionally sensitive Chandra is the worst possible place for Mangala to be. Mangala (Kuja) is direct and offensive; Karkata (like the crab) is indirect and defensive. Kuja rules the instinctive animal behaviors of the human body. Kuja is muscular movement. Kuja is sexual pursuit and conquest, Kuja is running and racing; Kuja is competition and sport. Kuja is narcissistic, competitive, and needs to win; Chandra is parental, collaborative, and needs to stabilize.
When Kuja is forces to endure an extended stay in Karkata, Mangala cannot express His athletic, winning, fighting, pursuing character in a direct and honest fashion. He becomes anxious and "aggressively passive-aggressive". Mangala disturbs the emotional peace when He is in Karkata. Forced into the home-loving and peace-enforcing world of Chandra, Mangala feels like He is standing in deep water. He cannot move effectively. Mangala becomes scheming and manipulative, desperately looking for slower, more covert ways to achieve His goals.
The rashi of Karkata owned by embracing, soothing, accepting, nurturing, emotionally sensitive Chandra is the worst possible place for Mangala to be. Mangala (Kuja) is direct and offensive; Karkata (like the crab) is indirect and defensive. Kuja rules the instinctive animal behaviors of the human body. Kuja is muscular movement. Kuja is sexual pursuit and conquest, Kuja is running and racing; Kuja is competition and sport. Kuja is narcissistic, competitive, and needs to win; Chandra is parental, collaborative, and needs to stabilize.
When Kuja is forces to endure an extended stay in Karkata, Mangala cannot express His athletic, winning, fighting, pursuing character in a direct and honest fashion. He becomes anxious and "aggressively passive-aggressive". Mangala disturbs the emotional peace when He is in Karkata. Forced into the home-loving and peace-enforcing world of Chandra, Mangala feels like He is standing in deep water. He cannot move effectively. Mangala becomes scheming and manipulative, desperately looking for slower, more covert ways to achieve His goals.
Radix Neechcha Mangala - Famous Nativities
• Harry Truman - USA Pres 33
• Hillary Clinton USA Sec St [kuja = uchcha in navamsha]
• Al Gore, Jr. (USA Sen/VP, Nobel Peace Prize)
• King Birendra of Nepal
• Shri Aurobindo
• Baba Ram Dass (American spiritul teacher-comedian)
• Alice Bailey (esoteric writer-teacher) [yogakaraka]
• Hillary Clinton USA Sec St [kuja = uchcha in navamsha]
• Al Gore, Jr. (USA Sen/VP, Nobel Peace Prize)
• King Birendra of Nepal
• Shri Aurobindo
• Baba Ram Dass (American spiritul teacher-comedian)
• Alice Bailey (esoteric writer-teacher) [yogakaraka]
Profile of the Neechcha Kuja
Mangala in Karkata rashi is like an active little boy who wants to climb trees and play "war"; but His over-protective mother (Chandra) keeps Him inside the house, where He gets more and more unhappy and restless. Eventually he becomes disruptive and even abusive. He cannot find a socially approved way to channel his physical energy within the constraints of his mother's house.
Mangala a troublemaker when He is plunged into unsuitable environments and no environment is more hostile to Kuja's direct, assertive, competitive character than Karkata.
Mangala is called "neechcha" (fallen, debilitated) in Karkata rashi because the sign of the Moon is an exclusively emotional, protective, embracing, and parental place. Karkata is the realm of the protective mother, the childhood home, the mother's native culture, one's cultural roots. Karkata is patriotic, defensive, and a guardian of the homeland.
Imagine a crab creating its home from beach debris and then defending its home as best it can. When threatened, the crab walks sideways in a distracting motion; the crab never lunges forward in attack. Yet the crab is determined to protect its home. The crab represents Karkata: need for a home, withdrawal into the safety and protection of home, nurturing and care within the home.
Mangala a troublemaker when He is plunged into unsuitable environments and no environment is more hostile to Kuja's direct, assertive, competitive character than Karkata.
Mangala is called "neechcha" (fallen, debilitated) in Karkata rashi because the sign of the Moon is an exclusively emotional, protective, embracing, and parental place. Karkata is the realm of the protective mother, the childhood home, the mother's native culture, one's cultural roots. Karkata is patriotic, defensive, and a guardian of the homeland.
Imagine a crab creating its home from beach debris and then defending its home as best it can. When threatened, the crab walks sideways in a distracting motion; the crab never lunges forward in attack. Yet the crab is determined to protect its home. The crab represents Karkata: need for a home, withdrawal into the safety and protection of home, nurturing and care within the home.
Neechcha gochara Mangala - 234 Days in 2009-2010
Q: Barbara: What are the consequences of Kuja's extraordinarily long journey in His neechcha rashi? Neechcha Mangala has a bad reputation for sneakiness and repressed anger. Yikes! What to expect??
A: From 05-Oct-2009 until 26-May-2010, gochara (transiting) Mangala will cross through the rashi of Karkata. This is an exceptionally long transit. Normally, gochara Mangala remains in a single rashi for approximately 45 days.
In the following short chapters I will try to describe the range of possible effects of this remarkably inauspicious planetary transit.
Please remember, however, that most planetary transits do not affect most people! Only those who have a matching phenomenon in one's own personal Jyotisha nativity will be affected by the power of transits. As always, in times of stress and trouble: some will suffer, and some will flourish. As it always has been -- according to the individual nativity.
A: From 05-Oct-2009 until 26-May-2010, gochara (transiting) Mangala will cross through the rashi of Karkata. This is an exceptionally long transit. Normally, gochara Mangala remains in a single rashi for approximately 45 days.
In the following short chapters I will try to describe the range of possible effects of this remarkably inauspicious planetary transit.
Please remember, however, that most planetary transits do not affect most people! Only those who have a matching phenomenon in one's own personal Jyotisha nativity will be affected by the power of transits. As always, in times of stress and trouble: some will suffer, and some will flourish. As it always has been -- according to the individual nativity.
Tuesday, April 14, 2009
Changing Default Karma: Morality vs. Magic
Q: I've heard a story concerning a very high lama whose wife prevented him from being in very serious car accident by smashing up the kitchen pots and pans (the smashing together of the pans substituted or fulfilled the karma for car metal smashing together). 'Can karma be eliminated by magic or physical intervention?'
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A: That's such an interesting story about the smashing of pots and pans. IMO what you're describing is an act of "sympathetic magic". Westerners wouldn't normally think in magical terms. The lama and his wife however probably do think in magical terms. That couple would accept image-matching-intervention as a compelling explanation of why the lama didn't get smashed up in a car wreck.
All sorts of systems work via sympathetic pairing of "matching energies. For example, homeopathic medicine and children selecting their parents! But IMO what you are describing is magic (working with matching images) and this simple tit-for-tat reasoning does not address the deeper level of karma.
(In the Christian tradition see, Matthew 5:17-19 , 1 Corinthians 8:9-13., many more for commercial-material vs. spiritual-ethical interpretations of Karmic Law.)
My own view is that human karma is not primarily a physical law of action-reaction, but it is primarily a moral law of action-reaction. Thus the time-honored rule of Karma can be phrased as "Do unto others as you would have done unto you." http://en.wikipedia.org/wiki/Ethic_of_reciprocity
That is, it is a Law of Intent.
The purpose of the great karmic machine is to transform ignorance into wisdom. If smashing up pots did effectively eliminate karma, what wisdom would be gained? Very little, except learning to pay more attention to prescient dreams and acting on them in an image-matching fashion.
I'm a big fan of skillful magic but karma is much more serious and important than magic!
"Karma" is primarily a moral system
IMO karma is primarily a moral system, and the greatest of all the great privileges of a human birth is that humans are social animals but with individual souls. Animals and lower life forms have group souls, but humans have individual souls which means that every one of us must make his own choices.
Ignorance of the true value of life causes people to mistreat others. The actions which cause payback-reactions range from the severest ignorance of killing other people to lesser moral errors such as stealing to milder errors such as manipulation and deceit.
Signal and Counter-Signal
In every case, the culprit behind immoral action is the reptile brain. This old part of the human brain constantly signals each individual to survive at any cost, "whatever it takes". The reptile brain is constantly telling us to optimize personal survival. As a counter-signal, the human moral community with its religious traditions is constantly trying to get its members to treat each other with compassion and respect as the best path toward increasing the value of life.
It's a battle! But slowly, surely, the moral intelligence grows, and the native comes to choose the higher path. I personally think this is mainly a battle of the brain regions! Enlightenment actually occurs in the pathways of the brain, when we open up higher consciousness.
People moving forward into the higher paths quickly discover that during those previous lifetimes and lower moments in the current lifetime, many reptile-brain-mandated errors have occurred.
We have mistreated others intentionally or not. The record of that mistreatment of life is permanently stored in pranic form (the "Akashic Record"). The record states what happened and what has to be done to correct it.
Purpose of Karmic 'Taxation'
Now the purpose of correcting karma isn't just to satisfy some robot tax-collector of the Akashic Record. It's to help the enlightenment-bound person to "unburden" some of those old accruals and open up those brain pathways and increase their moral and spiritual awareness.
Some people can perceive the connection between their current events and their past events by this-for-that commercial logic. This type of believer interprets Karma entirely within the operations of human law. Karma is, in some ways, a very simple tit-for-tat exchange system. (That's why the simplistic magical approach can be valid for some believers.)
This level of believer is quite satisfied with the eye-for-an-eye type of justice, whether one is the criminal or the victim. This type of believer looks no deeper for explanations. That is fine until some massive injustice, which can't be handled in human law systems (e.g., genocides) has to be explained. At that point, the explanation of karma has to go deeper, into the realm of moral intelligence and the differences between human law and divine law.
However, most people are so driven by their survival anxiety that they don't think about any type of karma, human law or divine law, until those final 60 seconds before death, when all the connections roll out like a movie right before your eyes and its OMG I wish I had done things differently! At that extreme moment of death, it may become suddently clear how much future-life work one has created for oneself through lying, cheating, stealing, exploiting etc. in the current lifetime.
And some people don't appreciate that every action in the current life sets up the conditions for the subsequent life, until they're clear into the astral plane. Then, forewarned and fore-armed (or so it seems) they set a new agenda for a new lifetime knowing exactly what they're signing up for in terms of payback. One cheerfully accepts the privilege of a rebirth explicitly for the purpose of correcting that karmic backlog. Then one is reborn and promptly forgets the astral promise to fix those errors cheerfully and with gratitude. One slips again into a life of misery, resentment, and "why me?" self-pity.
Oy.
Karma: mechanical or moral?
I believe that while karma is indeed a mechanical system of action-reaction, the actions that karmic reaction is correcting are moral errors.
The purpose of the karmic system on Earth is to transform the destructive ignorance of the value of life - which is embedded in our animal bodies -- into the divine wisdom which recognizes the supreme value of all life (but especially human life!) The final result of a karmic error-correction payback must be the transformation of ignorance into wisdom.
This tranformation cannot be accomplished by magic. It must be accomplished with higher, reflective, rational, moral awareness.
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Hope this viewpoint is useful in furthering a very interesting discussion about tantra, magic, psychic imagery, and transference of subconscious instructions from one form to another form. IMO the magical processes involved are entirely valid, but a deeper conscious moral engagement with the concept of "necessity" (why does the native believe that such a thing "must" happen) should be in place before karma, or "reactivity" is fully released.
Sincerely,
Barbara Pijan Lama, Jyotisha
http://www.barbarapijan.com/
Changing Default Karma: The Big Secret
Question:
Respected Madam, Namaskar.
After reading all the knowledge of your writings, I have observed very closely that you have focused much in changing how one thinks and acts to shape the destiny. The planetary arrangements in charts and D-charts are stored events and thoughts meant to be fixed in lifetime.
My question is
how can one change his/her destiny by mere changing one's thoughts? For example, how is it possible for one to achieve materialistic gains by one's thoughts? Is it simply psychological approach of healing or one's thoughts changes planetary effects also?
Shri Deepak Chopra follows such approach, through Ayurveda. Several learned astrolgers, have focused similarly in changing the thoughts and behaviour patterns in improving one's destiny.
Best Regards, Jai Ganesha.
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Yes that is the big "secret".
Stored thoughts will act on their own programming through the motive force (momentum) of Karma. However human beings in partnership with the Divine are hugely blessed with the power to directly change the content of our thoughts.
Changing the thoughts, which are essentially the "program code" which directs the scripted narrative of the incarnation, can result in changed material experience.
Obstacles to changing one's Jyotisha destiny: doubt and negative attachment
There are two obstacles to changing the thoughts. The first is lack of faith ( = doubt), the second is ego attachment to the victim experience. Most people find, after working seriously upon the task of changing one or two life-definitive expectations, that it is quite difficult to change only one thought, because all of one's thoughts are subtly interconnected.
However, there is still much benefit to be gained not so much by completely eradicating a seed-thought (bija) but by increasing the virtuous qualities of the thought.
E.g., one can transform the poverty and slavery qualities of a severely oppressed Shani condition in the Jyotisha chart, into a lifetime of spiritual service with exceptional spiritual rewards (see the Jyotisha nativity of Mother Teresa of Kolkata, esp her awful karma of neechcha Shani + Chandra in Ari bhava).
Huge changes usually not needed
Most people find that, with some minor adjustments, the incarnation as originally configured is really OK. After eliminating guilt, grief, and the negative vibes or projected opinions of other people who are stuck in their own bitter negativity, most normal people truly do like themselves and their life situation, and most of the "default" thoughts are found to be really quite fine.
Unless one is a massively miserable fountain of vicious negativity (very rare), it's generally OK to let 90% of one's thoughts run on the default program.
Other People's Negativity - Housecleaning!
A large proportion of one's own perceived negative attachment is not deep attachment at all. It is one's hospitable willingness to host the projected negativities of others - such as, one's mother's unexpressed anger, one's father grief at a failed career, or some other business which is rather 'hitchhiking' on one's own psyche.
Unwanted Guests
After these unwanted psychic guests are cleared out, one can attend to one's own authentic programming - and that is serious work - but the amount of one's own authentic work is usually much smaller than originally felt when one was mixing up the projected toxicity of others that one has graciously agreed to "carry" with one's own true karma.
The task of improving the remaining 10% is quite demanding however, since the core "problems" tend to be rooted in negative expectations to which the ego is deeply attached. To release negative attachment to anger, rage, blaming, anxiety, guilt, etc. is to threaten the ego structure.
Avoid "becoming unglued"
To preserve basic social functionality, it is not a good idea to de-stabilized the ego structure, unless one has first established a supporting partnership with the Divine. Avowed Partnership with Divine means undertaking a profound and unshakable commitment to live in a state of faith. This partnership which provides a new, replacement "glue" of faith is essential to health during the ego-transformative process.
When the ego starts to crack up and break down as the "glue" of negative attachment starts to weaken, the native then can inject a substitute glue into the cracks and continue to function socially in the world of human law, surrounded by fear-driven people, and still continue working and communicating without "becoming unglued".
So the good news is that all negative attachment, including but not limited to the negativities seen in the Jyotisha charts, can be resolved by directly altering the thoughts which produce the material downstream. The bad news is that no one can do this work alone without risk of catastrophic ego breakdown.
Sangha
The best support is individual faith in the divine, and a strongly recommended additional level of support is the 'sangha' or community of the faithful, who can step in to help the native when one is enduring an identity loss caused by release of negative thoughts.
Most of the great religions have systems in place to reinforce individual faith while also keeping individuals of a spiritual nature in touch with each other, so that everyone stays mentally healthy.
"The Power of Your Subconscious Mind"
The best book I can recommend in practical modern English which describes in clear and plain language just exactly how to release negative expectations and replace these seed-thoughts with positive faith (I.e., how to create miracles) is "The Power of Your Subconscious Mind" by Joseph Murphy, Ph.D. (1966).
I very much recommend this book. In the US it sells for about $6 and many public libraries have a well-read copy. If you can find a copy of this book, you will own the basic instructions for creating precisely the life you want.
Why is something so simple such a "big secret"?
Be forewarned -- that this information is "secret" not because it is forbidden, but because so few people can understand it. It is extremely simple, and yet our material-survival-scarcity-fear programming which is based the reptile brain is so powerful that most folks simply cannot accept that simple faith in the divine could possibly solve even small problems, let alone the larger, "high-stakes" problems of life.
Yet, for those who are ready to hear the message (perhaps because they have tried the common human methods of hard work, anger, and guilt -- and failed), this is the big "secret".
Change the source, change the downstream
Deepak Chopra M.D., B.V. Raman Jyotishi, most reflective physicians, astrologers, true priests, mystical philosophers, will all recommend the method of changing the originating thoughts in order to change the downstream material experience.
As Trulshig Rinpoche says, That's the way it works!
All the best,
Barbara Pijan Lama, Jyotisha
Changing Default Karma: Intuition vs. Negative Programming
Question:
Respected Madam, Namaskar.
I wish to understand this confusion. What is the difference btw negative thoughts and intuition,because intuition can be both negative and positive. Since I have strong Siddhamsha [D-24] lagna with four strong planets and in Vimshamsha [D-20] exalted lagna lord Moon. I have strong instincts and possibly intutive mind.
My Question
Due to extreme negative thoughts of Shani in Lagna, I fail to understand when the intuition is acting or the negative believes of Shani happening. I can encourage others with strong positive inspiration boosting, but ironically I fail with myself. Why such a mental programming is there?
Best Regards, Jai Ganesha.
--------------------------------------------------------
That is a very good question!
"Intuition" in English = "inner teacher". The inner teachings are authentic to the native. The inner teacher is the local voice of the Universal teacher. (As above, so below.) The voice of the inner teacher is always positive, always loving, always encouraging, always supportive and spiritually validating, always confident in the power of faith, always true and sweet. The character of intuition is entirely reliable and provides true guidance at all times.
The voice of intuition is always positive.
However your point about intuition being both negative and positive might refer to the content of intuition, where the actual instructions which emit from the inner teach might sound negative sometimes.
There can be for example a powerful positive signal from the intuition telling the native to leave a situation because it is harmful, to resist entering a building because of some danger there, or some other non-positive action. One who is accustomed to hearing the voice of intuition would probably not interpret this type of instruction as negative, because the voice itself is loving, caring, and accurate.
When the conscious mind does not detect psychic information that is implicit in a scenario, often the intuition will add more non-rational detail.
The classic example is "mothers intuition" for a child. Most mothers can "feel" their child's well-being even if the child is hundreds of miles away. A mother will know if the child needs help. Knowing that "my child needs help, my child is in trouble" might be perceived as a negative intuition. But really it is intuition *of* negativity in the intimate psychic environment. Intuition cannot be inherently negative, but intuition give directions, by telling the native that someone needs help.
Negative intuition?
In reality what seems like "negative intuition" is simply picking up the signal of someone else's fear (the child's in this case) and the native (mother) is moved by compassion to enter that child's fear space and skillfully help the child. Similar when the intuition picks up negative signals from others in the family, workmates, or even from a big group setting. That's intuition giving a knowledge of what others are feeling. It is not intuition causing one to feel reactive or negative oneself.
There may be fear and danger lurking in the environment. When the intuition picks up those psychic signals (perhaps even coming from the mind of a criminal) that does not mean that the native is living in fear or is the victim of negative programming. It means that their psychic radar is sensitive to imagery present in the environment.
Need for interpretive skill!
The good news about intuition is that it is always true. A compassionate person can use intuition to say or do just the right thing at the right time, and thereby have a much more fulfilling life.
The bad news about intuition, if you could really even call this bad news, is that after one receives intuitive information, one may feel compelled to act upon it. And if one does not have a high skill level for choosing right actions, strong intuition can create a "busybody" or someone who is always trying to help but in reality is a rather disruptive or socially clumsy person.
However IMO the downside of empowered intuition is very small, and any possible troubles that it causes can be hugely improved by just a little bit of training in discrimination and choice-making. The consequences of not having access to intuition are much more troublesome.
Negative programming
Negative programming is exactly as you note. Negative, destructive, rooted in fear. The voice of negative programming is by character criticizing, blaming, fearful, hateful, materialistic, doubtful (doubt is the greatest enemy of truth!) and bitter.
The core reality of negative programming is that it is not authentic. Negative programming is "outside stuff" which is not a genuine living component of one's true nature.
Karmic luggage
The good news is that negative programming is only karmic "luggage". Negative programming is not nourishing. We don't need it to live. It is not life-giving and not intrinsic to life. That is a good thing for us humans! Negative programming is not necessary for us to live. It is a karmic accrual, like a tumor. It can be cut off, dropped, released, left behind.
The native may at any time become "enlightened" by simply dropping the load of baggage.
Liberation: Dump and Run
One may decide to stop carrying the burden of other people's anger, fear, grief, guilt, resentment, bitterness, materialism, doubt, frustration, and blaming. This possibility exists in every and any moment of time.
Any human can realize that one is dragging around a huge bag of outdated junk, or pulling a cart full of manure, or pushing a massive stone up a hill (Sisyphus). There is always the "secret" option to just "dump and run".
Fear of weightlessness
Usually people get deeply identified, socially and psychologically, with their "suitcase" full of problems. The average person is actually scared to let go of the weight. Imagining the prospect of absolute freedom, and physically to live with that weightless feeling which might ensue after losing that big boat-anchor of the grounding baggage -- that weightlessness scares people to death!
The Slow and Careful Path to Unburdenment
As a result, few humans will do a radical release of the whole heavy pile of luggage all on one day. Those with a bit of consciousness might feel more safe to release one's bondage more slowly. These folks are on a path of 'slow and careful'.
They prefer to take a complete inventory of all the negative thoughts that are in the suitcase before even starting to release the weight. They write psychological books about the delicate distinctions between different varieties of fear and resistance. They develop detailed instructions for how to disengage from one stored-and-carried item at a time.
They like to catalog all their memories and the complexities of the fearful human relationships which bind one to earth (Jyotishi have the karma of doing this job...) before undertaking the single moment of total release. (Naturally Budha the list-maker and Shani the weight-carrier are good friends!)
The slow path is ... Slow.
The problem with the slow method is of course that it may require numerous lifetimes to catalog the entire inventory of accumulated memories and all the reactions to those memories. Naturally it is easier to just dump the whole suitcase and run!
The trick: living free of negativity compulsion, living with respect for negativity!
The trick for living successfully without personal bondage to negativity (or with reduced negativity, if one wants to keep some of it for "ballast") is to learn RESPECT for the negative programming of others.
Shani requires respect.
The physical body is part of the material world, the physical body's material survival need is programmed by the reptile brain on a bio-chemical level, and the physical world in general is the outcome of the combined thoughts of gazillions of beings. Much of the thought which brings the material world into being is "negative" that is, it is reactive and fearful. This must be respected.
This level of "natural" negativity that survival requires (food, clothing, shelter, social validation) is neither good nor bad. It simply "is". Survival fear is a natural part of human life. The trick is to manage it skillfully.
Living free but in the world: listen for the true voice of intuition
One will live a vastly better life through heeding the intuitive voice of God which lives in each human heart, while consciously releasing the historic negative voices which clamor loudly for attention.
One's own legacy karma in the form of reactive memories of old fears is constantly reinforced and complexified by the projected fears of those around us. Even if one is lucky enough to achieve the consciousness to learn to discriminate between the true, authentic intuitive voice versus the untrue, inauthentic voice of ignorance and fear -- even if one has earned this conscious intelligence -- it is essential to treat Other People's Projected Fears AND one's own survival programming, with the deepest respect.
Yes, intuition and negative programming are different
I hope this perspective is useful. If an inner voice seems spiritually validating, calm, and vivid - that is intuition. If an inner voice seems scared, anxious, and confused - that's negative programming. The bulk of negative programming is actually the projected fears of other people.
The good news is, it's easy to release attachment to this exhausting, heavy burden. But first, learn to distinguish the different 'voices' of the Nine Graha. Then, as St. Paul recommends, choose to follow the Voice of Life.
Sincerely,
Barbara Pijan Lama, Jyotisha
http://www.barbarapijan.com/
------------------------------------------------------------------------------------
Respected Madam, Namaskar.
I wish to understand this confusion. What is the difference btw negative thoughts and intuition,because intuition can be both negative and positive. Since I have strong Siddhamsha [D-24] lagna with four strong planets and in Vimshamsha [D-20] exalted lagna lord Moon. I have strong instincts and possibly intutive mind.
My Question
Due to extreme negative thoughts of Shani in Lagna, I fail to understand when the intuition is acting or the negative believes of Shani happening. I can encourage others with strong positive inspiration boosting, but ironically I fail with myself. Why such a mental programming is there?
Best Regards, Jai Ganesha.
--------------------------------------------------------
That is a very good question!
"Intuition" in English = "inner teacher". The inner teachings are authentic to the native. The inner teacher is the local voice of the Universal teacher. (As above, so below.) The voice of the inner teacher is always positive, always loving, always encouraging, always supportive and spiritually validating, always confident in the power of faith, always true and sweet. The character of intuition is entirely reliable and provides true guidance at all times.
The voice of intuition is always positive.
However your point about intuition being both negative and positive might refer to the content of intuition, where the actual instructions which emit from the inner teach might sound negative sometimes.
There can be for example a powerful positive signal from the intuition telling the native to leave a situation because it is harmful, to resist entering a building because of some danger there, or some other non-positive action. One who is accustomed to hearing the voice of intuition would probably not interpret this type of instruction as negative, because the voice itself is loving, caring, and accurate.
When the conscious mind does not detect psychic information that is implicit in a scenario, often the intuition will add more non-rational detail.
The classic example is "mothers intuition" for a child. Most mothers can "feel" their child's well-being even if the child is hundreds of miles away. A mother will know if the child needs help. Knowing that "my child needs help, my child is in trouble" might be perceived as a negative intuition. But really it is intuition *of* negativity in the intimate psychic environment. Intuition cannot be inherently negative, but intuition give directions, by telling the native that someone needs help.
Negative intuition?
In reality what seems like "negative intuition" is simply picking up the signal of someone else's fear (the child's in this case) and the native (mother) is moved by compassion to enter that child's fear space and skillfully help the child. Similar when the intuition picks up negative signals from others in the family, workmates, or even from a big group setting. That's intuition giving a knowledge of what others are feeling. It is not intuition causing one to feel reactive or negative oneself.
There may be fear and danger lurking in the environment. When the intuition picks up those psychic signals (perhaps even coming from the mind of a criminal) that does not mean that the native is living in fear or is the victim of negative programming. It means that their psychic radar is sensitive to imagery present in the environment.
Need for interpretive skill!
The good news about intuition is that it is always true. A compassionate person can use intuition to say or do just the right thing at the right time, and thereby have a much more fulfilling life.
The bad news about intuition, if you could really even call this bad news, is that after one receives intuitive information, one may feel compelled to act upon it. And if one does not have a high skill level for choosing right actions, strong intuition can create a "busybody" or someone who is always trying to help but in reality is a rather disruptive or socially clumsy person.
However IMO the downside of empowered intuition is very small, and any possible troubles that it causes can be hugely improved by just a little bit of training in discrimination and choice-making. The consequences of not having access to intuition are much more troublesome.
Negative programming
Negative programming is exactly as you note. Negative, destructive, rooted in fear. The voice of negative programming is by character criticizing, blaming, fearful, hateful, materialistic, doubtful (doubt is the greatest enemy of truth!) and bitter.
The core reality of negative programming is that it is not authentic. Negative programming is "outside stuff" which is not a genuine living component of one's true nature.
Karmic luggage
The good news is that negative programming is only karmic "luggage". Negative programming is not nourishing. We don't need it to live. It is not life-giving and not intrinsic to life. That is a good thing for us humans! Negative programming is not necessary for us to live. It is a karmic accrual, like a tumor. It can be cut off, dropped, released, left behind.
The native may at any time become "enlightened" by simply dropping the load of baggage.
Liberation: Dump and Run
One may decide to stop carrying the burden of other people's anger, fear, grief, guilt, resentment, bitterness, materialism, doubt, frustration, and blaming. This possibility exists in every and any moment of time.
Any human can realize that one is dragging around a huge bag of outdated junk, or pulling a cart full of manure, or pushing a massive stone up a hill (Sisyphus). There is always the "secret" option to just "dump and run".
Fear of weightlessness
Usually people get deeply identified, socially and psychologically, with their "suitcase" full of problems. The average person is actually scared to let go of the weight. Imagining the prospect of absolute freedom, and physically to live with that weightless feeling which might ensue after losing that big boat-anchor of the grounding baggage -- that weightlessness scares people to death!
The Slow and Careful Path to Unburdenment
As a result, few humans will do a radical release of the whole heavy pile of luggage all on one day. Those with a bit of consciousness might feel more safe to release one's bondage more slowly. These folks are on a path of 'slow and careful'.
They prefer to take a complete inventory of all the negative thoughts that are in the suitcase before even starting to release the weight. They write psychological books about the delicate distinctions between different varieties of fear and resistance. They develop detailed instructions for how to disengage from one stored-and-carried item at a time.
They like to catalog all their memories and the complexities of the fearful human relationships which bind one to earth (Jyotishi have the karma of doing this job...) before undertaking the single moment of total release. (Naturally Budha the list-maker and Shani the weight-carrier are good friends!)
The slow path is ... Slow.
The problem with the slow method is of course that it may require numerous lifetimes to catalog the entire inventory of accumulated memories and all the reactions to those memories. Naturally it is easier to just dump the whole suitcase and run!
The trick: living free of negativity compulsion, living with respect for negativity!
The trick for living successfully without personal bondage to negativity (or with reduced negativity, if one wants to keep some of it for "ballast") is to learn RESPECT for the negative programming of others.
Shani requires respect.
The physical body is part of the material world, the physical body's material survival need is programmed by the reptile brain on a bio-chemical level, and the physical world in general is the outcome of the combined thoughts of gazillions of beings. Much of the thought which brings the material world into being is "negative" that is, it is reactive and fearful. This must be respected.
This level of "natural" negativity that survival requires (food, clothing, shelter, social validation) is neither good nor bad. It simply "is". Survival fear is a natural part of human life. The trick is to manage it skillfully.
Living free but in the world: listen for the true voice of intuition
One will live a vastly better life through heeding the intuitive voice of God which lives in each human heart, while consciously releasing the historic negative voices which clamor loudly for attention.
One's own legacy karma in the form of reactive memories of old fears is constantly reinforced and complexified by the projected fears of those around us. Even if one is lucky enough to achieve the consciousness to learn to discriminate between the true, authentic intuitive voice versus the untrue, inauthentic voice of ignorance and fear -- even if one has earned this conscious intelligence -- it is essential to treat Other People's Projected Fears AND one's own survival programming, with the deepest respect.
Yes, intuition and negative programming are different
I hope this perspective is useful. If an inner voice seems spiritually validating, calm, and vivid - that is intuition. If an inner voice seems scared, anxious, and confused - that's negative programming. The bulk of negative programming is actually the projected fears of other people.
The good news is, it's easy to release attachment to this exhausting, heavy burden. But first, learn to distinguish the different 'voices' of the Nine Graha. Then, as St. Paul recommends, choose to follow the Voice of Life.
Sincerely,
Barbara Pijan Lama, Jyotisha
http://www.barbarapijan.com/
------------------------------------------------------------------------------------
Thursday, January 8, 2009
Guru series: Guru in domain-6, Ripu Bhava
This commentary describes some general effects of Guru in occupation of domain-6, the house of "enemies, debt, and disease"
I hope within the next few months to post commentary on the effects of Guru in all twelve bhava.
--------------------------------
Famous personalities with Guru in domain-6:
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A Difficult Landlord
HTML clipboard HTML clipboard faith-vs-details conflict between this tenant and His landlord.
I hope within the next few months to post commentary on the effects of Guru in all twelve bhava.
--------------------------------
Famous personalities with Guru in domain-6:
- Prince Charles [Guru-Dhanau] - teacher-guide on pollution & environmental imbalance
- Al Gore, Jr. [Guru-Dhanau]- teacher-guide of pollution & environmental imbalance
- Oprah Winfrey [Guru-Rishabha] -teacher-guide of race, class, & relationship conflicts, ill-health, poverty & sensual imbalance
- Jiddu Krishnamurti [Guru-Mithuna] teacher-guide of imbalance in mental habits
- Edgar Cayce [Guru-Dhanau, + Mangala] philosophical teacher, medical clairvoyant
- Mrs. Tipper Gore [Vrischika] teacher-guide on psychologically invasive exploitation
- Maya Angelou [Guru-Dhanau, + Ketu + Shani] philosophical wisdom-teacher on caste conflict & exploitation
- Agatha Christie [Guru-Makara - neechcha] teacher-guide writing on criminal imbalance
- Sigmund Freud [Guru-Meena] professor-priest of conflict in the private imagination
- Martin Heidegger [Guru-Dhanau, +Ketu] professor-priest of philosophical conflicts
- Henry Kissinger [Guru-Thula] teacher-diplomat on matters of exploitation, conflict of interest, & war
- Mia Farrow [Guru-Kanya] teaching through argumentation (Kanya): anti-exploitation, anti-starvation activist
- Stevie Wonder [Guru-Kumbha] egalitarian teachings through song, on class conflict, poverty & exploitation
- Johnny Cash [Guru-Karkata - uchcha, maximum] emotional teaching through songs of relationship conflict, poverty and violent crime
A Difficult Landlord
Guru as a tenant in the natural house of Brihaspati's enemy Budha will manifest the
Budha's natural sixth house is a place of lost cooperation and broken agreements, resulting in deprivation of balanced pleasures and constant argumentation in an environment of toxicity and conflict..
When expansive Guru enters the maha-dusthamsha, the native takes on the problems of this world with an attitude of optimism and faith. One feels a religious impulse to help solve the systematic conflicts that arise from historic human karma as it has developed in the Earth.
The native becomes a guru to the conflict-ridden, preaching the way to greater wisdom on subjects of interpersonal and inter-tribal conflict, as well as the toxic mental conditions of chronic inner arguing which produce poverty and disease.
The native's argumentation style is open-minded, philosophical, and inclusive
Over-Expansion in the House of Conflict
Unfortunately, Guru is not a boundaries expert. He operates on faith, and He does not easily accept limitations. Therefore, outside of His natural houses (9 & 12, or Sagittarius & Pisces), He tends to suffer from over-expansion in areas of human life which do not respond well to simple optimistic faith.
In the maha-dusthamsha, Guru tends to over-estimate His ability to "solve" large-scale and historic cycles of exploitation and chronic imbalance, through the application of faith and positive intention.
Thus an individual tries to tackle a global problem.
Guru's proper role is to offer wisdom teachings. When wisdom teachings are addressed to the audience of conflicted & inharmonious denizens of domain-6, Guru's faith will indeed increase good-will understanding toward criminals, predators, balance-disturbers, exploiters, and their victims.
But Guru tends not to recognize the limits of his tolerance-teaching role. In the house of a hostile landlord, Guru tends to get overly involved with the petty material details (Budha) of the specific conflicts - and this is where the native's health problems begin.
Benefits to career, intuition, speech & wealth
Guru casts drishti upon domain-10 (professional service/career) and domain-12 (intuitive sense of direction due to psychic intuition, dreams) and domain-2 (hoarded wealth & ancient ethno-cultural knowledge, speech & language). These areas all expand in the lives of those with Guru in domain-6.
If any graha occupy domains 10, 12, and 2, those graha will also benefit from the auspiciously tolerant and wise drishti of Lord Guru.
Marriage Debility
For Mithuna lagna and Kanya lagna, Guru in domain-6 drags the spousal character into the house of argumentative conflict. Thus, Guru-in-Ripu bhava is unfortunate for marriage, at least the first marriage.
Sustained Optimism in the Face of Conflict
Develops a service of broad-minded and optimistic argumentation.
Faithful and cheerful even amidst deep toxicity and conflict.
This optimistic native may go where angels fear to tread. However, one must be positively vigilant about covering the "blind spot" - which is the "hole in the aura" by which the problems of the world enter one's individual physical and psychic environment.
One must guard the personal mentality and the fleshly body from invasion by global and historic human-condition problems. Offer the teachings, guide, mentor, and uplift - but, when the teaching job is done, one must close the gates to anxiety and worry.
Health Issues, and Why
Without quite comprehending what is happening, Guru becomes over-involved in the contentious mentality of the these chronic human-condition arguments, and the conflict-dynamics of domain-6 begin to manifest in one's own body. Specifically, in the digestive system.
Seeking leverage against the onslaught of negative mentalization, the native ingests too much food and medicine. Thus, ill-health caused by pharmaceutical toxicity and a stressed-out, overloaded digestive system.
Complications due to psychological conflict regarding children, and fleshly overweight.
The strongest effects of fleshly overweight occur when Guru occupies a rashi of oral-pleasures Shukra. The native eats as a way of bringing Shukra's soothing pleasures into the high-conflict zone of domain-6. Thus, diseases of excessive food-pleasuring (Oprah Winfrey)
This position of Guru/6 is associated with an unusual number & complexity of health problems, all based in digestive disorders.
Abundance of Physicians, Pets, Livestock, and Servants
The native enjoys an abundance of pets. Served by optimistic, faithful employees in the workplace and good servants in the home. Blessings through charitable service and ministry to the downtrodden.
One enjoys an abundance of physicians, but this is not always a benefit in the house of iatrogenic disease!
Gains from providing medical care to the underserved, yet one should personally avoid most medicines. Some benefit from nature cures, vitamin therapy, ayurvedic attention to a balanced diet. However most tangible benefit will come from boundary management and calming the scale of inner mental argumentation.
A Ministry of Service
Conflicted with priests, false guru's, and ritualized religion. Religious person, but view is more philosophical than ceremonial. If Guru is strong, broad & tolerant perspective on the chronic problems of the lower classes. Natural willingness to engage in service to those suffering from life imbalances. Can show the way out of darkness to those whose lives are locked in the struggle to achieve decency through balanced life practices and equitable social agreements.
One feels a priestly calling to protect Earth's natural environment from pollution & exploitation. Advocates for toxic cleanup and wiser lifestyle practices. Lives in both the city & the country. In 11th-from-8th, Guru gives profits from confidential information; catastrophic changes; detective work; & revealing of hidden truths.
Worshipped by the service class, protector of pets and livestock, profits and joy from animal breeding. Using loan money, makes profitable investments. Greatest prosperity flows from a ministry of service.
Quotation on effects of Brihaspati in occupation of the sixth rashi bhava, from the writings of Das Goravani
"... renown & good finances, but your personal life has some turmoil & married life may be difficult. You may spend more than you make. You attend social functions that expands prestige and circle of friends. While you gain popularity & status, a sense of inferiority may bother you.
You like music & dancing. At times you feel defeated & some considerable disease has to be tolerated. You get support from brothers & sons. When ill, you are well taken care of & has a knack of showing others comfort in their time of need. In other words, you thrive when things are bad.
You can be a good healer or helper of others & you do better by serving others than through independence. Goodness comes to you through religion & philanthropy. Likes pets. You should watch out for irregular food habits as that might be the cause of health degradation.
You promote community spirit & reduce crime. You are a good fighter who is proud of your competitive abilities. It's very hard to win in most competitions against you. You should not expect others to live up to your abilities to serve and work hard."
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