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.
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