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Graha * Gochara

Gochara Rahu-Ketu

visits

the rashi of

Chandra

Rahu-Ketu Transit through Sign of the Moon

Attraction-Repulsion Cycles of Emotional Need and Desire


A full transit cycle of Rahu-Ketu lasts 18 years.

Rahu-Ketu transit through each rashi axis for a period of 18 months.

Rahu returns to each rashi every 18 years, and remains in that rashi for 18 months.


Emotional changes which occur when gochara Rahu contacts Chandra, will remain in effect for 9 years until Ketu contacts Chandra.


Ketu's transit to Moon will eliminate any emotional "dead wood" of already satisfied passions which may be blocking or distracting one 's advance toward spiritual merger with the divine.

  • One has the odd feeling when Ketu transits candescent Chandra's rashi, of having "arrived" -- but the fruits of success seem bittersweet. Shri Ketu Ganapati gives tremendous awareness of gana, gain. But ironically, it is not possible to recognize total and complete achievement of one's goals until the fuel of desire for achievement is fully spent.

  • When Ketu crosses Chandra's rashi, possessions and entitlements which once promised to provide security and protection - such as university diplomas, children, bank accounts, or political power - have indeed been accomplished. However once accomplished, the goal loses its attraction. Without strong desires the mind becomes detached and confused about its purpose. Unless one has well-developed intuitive or meditative abilities, Ketu's transit to Chandra can be a bitter and disorienting time.

  • However if Rahu had induced emotional changes and stimulated desires which remain spiritually useful, then Ketu will allow those desires to keep operating until Rahu returns again to Chandra's rashi.


When Rahu returns to Chandra's rashi nine years after Ketu's visit , Rahu will initiate a new cycle of emotional hope and need for social and emotional security which releases another batch of repressed desires from the subconscious.

And so it goes on the 18-year cycle of gochara Rahu-Ketu. Attractions * akarshana * are released from the subconscious by Rahu, fulfilled on the material plane, and then converted to repulsions by"been there, done that" Ketu. The level of desire"fulfillment" is conditioned by the psycho-emotional entitlement levels seen in Chandra's radix and navamsha positions.

one 's experience of a Rahu or Ketu transit to Chandra will vary according to the radix house Chandra rules, the radix character of the ruler of Chandra's navamsha, and one 's current Vimshottari bhukti.

If a Chandra bhukti, Rahu bhukti, or Ketu bhukti is in effect simultaneous with Rahu-Ketu's 18-month crossing through the rashi of the Moon, Rahu-Ketu's mandate to induce psycho-emotional identity change may become very intense.

Chandra is always the natural regulator of bandhu bhava. Chandra is always the karaka of personal emotional security , home, mother, shelter and caring for basic physical needs; public social security through entitlements of formal education, professional status, and land ownership; patriotism; and psycho-emotional, intuitive processes of all kinds.


Chandra also rules a particular house for each radix lagna. To predict the impact of Rahu-Ketu transits to the Moon, consider:

  • Chandra is always the karaka for emotional identity, security, and stability.

  • Chandra acquires a specific set of characteristics through house rulership from each lagna.

  • Chandra is either empowered or disempowered by drishti from other graha.

  • Gochara Shani can contribute negative effects especially during Sade-Saati . (If Shani and Rahu are simultaneously affecting Chandra by any combination of transit and bhukti, catastrophic emotional changes involving painful separations and desire for new unions may occur.)

  • Current dasha/bhukti always provides the major theme for one 's experience; Rahu-Ketu's transit to Chandra will never override the bhukti effects but may complement or expand a bhukti that promises changes to the emotional identity


Effects of Gochara Rahu-Ketu contact with radix Chandra

in the 12 houses of Chandra

Final results depend on:

  1. house, rashi and drishti to radix Chandra

  2. radix graha that rules navamsha Moon

  3. condition of radix bhava ruled by Chandra

Chandra's rashi determines the material consequences of the emotional upheaval, because Rahu's transit to Moon triggers effects of Soma's lord.


Chandra expects to attain lasting security via the environment of His occupied bhava.

chalakarakaRahu's transit to natal Chandra

  • amplifies emotional need into passionate desire,

  • creating a temporary fascination with the matters of the bhava

  • intensified by the existing attachments of Chandra.

chidrakaraka Ketu's transit to natal Chandra = scattering, fraying, or displacement of emotional connection:

Like a scattering wind, Professor Ketu dispersesoutdated, outgrownemotional habits.

Natal Chandra in bhava-4

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-4 :

  • Educational security in the form of diplomas and licenses, all varieties of security and protection , property ownership, patriotism, loyalty to parents and tribe, fascination with the folkways

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in leadership, social ordering, + matters of bhava-10

Feeling of emotional saturation followed by detachment from matters of bhava-4 :

  • land ownership and parenting occur, but the results are less fulfilling than anticipated

  • in Vimshottari-dashaperiods of bhratrupathi-3 (12th from 4th) or ruler-of-12 (8th from 4th) attachment to owned property may be easily released

Natal Chandra in bhava-3

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-3 :

  • sibling communication, belonging to small groups, mental over-stimulation, short-term travel, earning self-made financial wealth , fascination with emotional narratives (soap opera, melodrama)

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in narratives of higher truth, preaching-teaching of sermons and proliferation of ideologies + matters of bhava-9

Feeling of emotional saturation followed by detachment from matters of Sahaja bhava-3 :

  • much conversation and many short travels, but these experiences are less beneficial than projected

Natal Chandra in bhava-2

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-2 :

  • maintaining family lore, accumulated values, collecting wealth , teeth and mouth, story and song, tasty foods and wine, fascination with sensual pleasures and the treasuries

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in narratives of higher truth, preaching-teaching of sermons, religious * worth-ship * worship + matters of bhava-8

Feeling of emotional saturation followed by detachment from matters of bhava-2 :

  • wealth, pleasure and tradition are enjoyed, yet less satisfying than one expected. Detachment from teeth, tongue, eyes, speech, song.

Natal Chandra in bhava-1

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-1 :

  • physical appearance , materialization, caste identity, musculature, competitiveness, birth, vitality, personality, individuality; fascination with the flesh-form

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in marriage, alliances, bargaining + matters of bhava-7

Feeling of emotional saturation followed by detachment from matters of bhava-1 :

  • physical body is improved or a beautiful face admired, but results are less important than expected

Natal Chandra in bhava-12

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-12 :

  • sanctuary, enclosure, meditation, private affairs " behind closed doors ", lengthy travels in distant lands or long sojourn in one's own imagination; fascination with divinations and dreams

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in medicine, conflict-problematics, exploitation + matters of bhava-6

Feeling of emotional saturation followed by detachment from matters of bhava-12 :

  • pilgrimage, privacy, and foreign sojourn occurs, but results are less satisfying than anticipated

Natal Chandra in bhava-1 1

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-11 :

  • gain of financial wealth and friendships , goal achievement; associative and distributive networks and regulated systems; social-participation movements; fascination with social economies

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in children, politics, drama + matters of bhava-5

Feeling of emotional saturation followed by detachment from matters of bhava-11 :

  • profits and support networks are well-established, yet less beneficial than expected

Natal Chandra in bhava-10

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-10 :

  • public respect And professional recognition, entitled leadership roles, empowerment to create orderly environments for one's dependents who are lower in the hierarchy; fascination with rank and status

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in parents, real-estate, schoolings, traditional religious worship + matters of bhava-4

Feeling of emotional saturation followed by detachment from matters of bhava-10 :

  • Admirable social status is accomplished but less fulfillment than projected

Natal Chandra in bhava-9

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-9 :

  • wealth, university education, sacred ritual, children and grandchildren, religious and collegial fellowship; enlightened knowledge and world travel; fascination with higher truth, philosophy, and temple priesthood

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in commercial business, media communications, reports and announcements + matters of bhava-3

Feeling of emotional saturation followed by detachment from matters of bhava-9 :

  • religious initiation and offspring are manifested, yet less satisfaction in these blessings than anticipated

Natal Chandra in bhava-8

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-8 :

  • secret knowledge, tantra, healing , psychotherapy, surgery, psychic intuition, astral communication; fascination with the cycles of self-destruction and rebirth

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in collections, treasuries, history + matters of bhava-2


Rahu transit to natal Chandra-yuti- Mangala + Shani =

  • This very highly frustrating psychological and sexual situation combines intense desire for identity change (Chandra) and psycho-sexual healing (Chandra-Mangala 8) with lawful and orderly resistance to change (Shani) .

  • Expect 18 months of great inner churning , with much emotional volatility + mood swings in context of a"should-I-shouldn't-I" inner dialog.

Feeling of emotional saturation followed by detachment from matters of bhava-8 :

  • mystical teachings received but less transformative power than advertised

  • invitation to secret dalliance is met with bemused detachment

  • hidden money: inheritances difficult to receive

  • hidden money: loans difficult to repay

Natal Chandra in bhava-7

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-7 :

  • peer relationships , advising, marriage, contracts, deals and negotiations, balance; fascinations with alliances and agreements

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in physical vitality and social identity + matters of bhava-1

Feeling of emotional saturation followed by detachment from matters of bhava-7 :

  • Advice and companionship received, but less benefit than projected

Natal Chandra in bhava-6

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-6:

  • loss of balance, service and servitude, contact with police and legal consequences, loans, debts, and illnesses, medicine; fascination with conflict and accusations

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in meditation, prayer, long journeys + matters of bhava-12

Feeling of emotional saturation followed by detachment from matters of bhava-6 :

  • medicines obtained, service provided and loans granted, but fewer benefits than expected

  • psychically sensitive medical treatments are often more effective than mechanical or chemical treatments during this transit

Natal Chandra in bhava-5

Increased desire for self-elevation (Rahu) encourages risk. Rahu challenges the emotional security (Soma) in the environment of bhava-5 :

  • children, personal expression, creativity and fertility, fortune , speculation and gambling, theatre, self-improvement; fascination with celebrity, games, fame, politics

  • corresponding simultaneous Ketu-induced withdrawal of engagement and general ennui in meditation, prayer, long journeys + matters of bhava-12

Feeling of emotional saturation followed by detachment from matters of bhava-5

  • creative goals and winnings achieved, but reality is less glorious than projected


Rahu creates a great hunger for emotional satisfaction. one must find some way to satisfy his cravings for love, shelter, and mother - some way of feeling protected and all-needs-satisfied as in the womb.

Ideally this self-swaddling is accomplished without compromising their public dignity; but the subconscious urgency arises from such a deep place, that one may be willing to take serious risks with their public authority or respectability in order to meet this urgent psycho-emotional need to be satisfy desire for fulfillment.


These books in English that may prove useful in the pursuit of achieving desire-fulfillment with higher consciousness, are:

  • The Tibetan Book of Living and Dying (Sogyal Rinpoche, 1994) (step-by-step instructions for releasing anger and delusion, replacing with compassion and liberated mind)

  • You Can Heal Your Life (Louise L. Hay, 1984) (step-by-step clearing instructions for releasing resentment and sorrow, replacing with love and Freedom)

  • The Magic of Believing

  • The Power of Your Subconscious Mind


Like the Sade-Saati, Rahu-gochara-Chandra can give excellent results to the conscious person who realizes that they are stepping through a pre-written script , set long before they were born, for systematically deconstructing the ego.

Rahu is said to give the effects of Guru-Zukra combined. In other words, flaming desire and self-indulgence! Rahu magnifies the Moon and causes emotional expansion, which can be hugely healing while the process brings profound emotional need o the surface of consciousness.

The good news is that once deep needs are announced, we can make plans to meet those needs in an orderly way. But the expansion process is irregular, volatile, subconsciously driven, and infused with intense desire. For most people the 18 months of Rahu-transit-Soma is an emotional roller-coaster ride punctuated by occasional moments of life-transforming vision.


However, for the less conscious person (much more typical) Rahu-gochara-Chandra can cause so much emotional change in such a short time that there may be Temporary insanity, violent mood swings , etc. that friends and family will find challenging to manage.


he ego-membrane in many ways prevents us from receiving the love we crave. Dignity, public expectations, our future plans, material security - all of these are ego-membrane functions which increasingly dominate the consciousness as one ages.

The answer to the question"Who am I" is usually couched in terms of I *am* my career, or my family network, or my ethnicity, or my bank account. I *am* a list of social attributes.


Temporary loss or undermining of identity:

However, when Rahu"hits " the Moon, this solar type of self-identification will not feed the emotionally starving native. S/he goes a little crazy, losing her/his reliable sense of"Self". Rather suddenly, Rahu demands that the question"Who am I?" be answered in terms of emotional reality. Suddenly, I *am* my feelings, needs, intuitive perceptions. The infant's need to held, resurges. The child's need to be the center of the mother's attention, resurges. Deep physical, sexual, and emotional cravings arise to dominate one 's field of consciousness.

If one is accustomed to self-definition in terms of exterior social values for wealth, achievement, title, associations and memberships, etc. - the onset of Rahu-gochara-Chandra can be a significant shock not only for one but for his family and associates, who have come to rely on his functioning in a predictable, socially understood way. Suddenly, his friends and family have an emotionally starving maniac to deal with - one who makes unprecedented choices, favoring not stability or the public good, but only his own personal psycho-emotional needs.


Potential difficulties and suggested remedies for marriage:

Clearly, if the ego-membrane has not developed from childhood along lines that harmoniously support and feed the emotional needs, there will be additional public-private conflict when gochara Rahu amplifies the ancient childhood cravings of the Moon. This hunger for nurturing protection can propel one into extreme reactions like seeking an extramarital affair, or abandoning their marriage to join a mother-figure religious cult.

If Sun-Moon or lagna-Moon are in 2/12 or shad-ashtaka 6-8 angle s, expect more severe conflict. If the Sun has more power than Moon in radix, this signifies a mother who has emphasized public performance over private happiness. Often this is a working mother, who has taught her children the value of respect, self-reliance, and public service without having the time or psychic energy to coddle the children, or the patience to accept their failures. She praises only their success. This is a mother who undervalues being, and overvalues doing. When Rahu enters the sign of the Moon, one may be 9 years old or 99. The emotional experience is the same. The child within rebels against all that maternal imbalance. They demand to be held, and loved unconditionally. They hunger to be; they refuse to do. The might quit their job, or walk downtown in their pajamas. When this happens to a member of your family, especially a spouse, if you don't know what is going on with them you might assume they have gone completely insane.

The spouse needs to be particularly aware of what is happening to their mate. Rahu-gochara-Chandra is a prime time for extramarital affairs. Typically one with a Sun-Moon imbalance favoring the Sun (2/12, or 6/8) chooses their spouse not on emotional affinity but due to a positive tallying of external status attributes. Test this by seeing influence of 7th-from-Surya much more prominent than influence of the classic 7th-from-Chandra, in the character of the spouse.

Because the Surya-dominated person"is " their *rational thought*, their career, property, social position, diplomas, title etc. they choose a mate who compliments and advances their ego-membrane definition. Someone who expands their ego-membrane territory - and looks good doing it! However, when Rahu collides with the Moon, suddenly the deepest emotional needs that precede rational awareness - fundamental fetal and infantile needs - rise to the surface of one 's consciousness. S/he needs non-verbal holding, crying and feeding, emotionally charging interaction that communicates unconditional love. Where did this come from? asks the unwitting spouse. I married a woman/man that makes rational decisions, has a detailed future plan, and keeps the welfare of our family and community foremost in their minds. Where did this big needy crybaby come from?

It came from Rahu, who opened Pandora's Box of the deep emotional subconscious. The marital stress will be amplified if one is also in a Rahu period, but some degree of shock will be felt in the marriage in any case, because the spouse's behavior changes so quickly.

The conscious spouse will recognize that one is having"issues " with very early parenting, and s/he will guide one into personal therapy, ideally combined marital therapy. The spouse will understand that as the primary physical/sexual nurturer in one 's life, s/he will need to assume some maternal attributes, and express unconditional love to the mate (admittedly a challenge in marriage, which is a duty-defined contract!)

However, as you might imagine, this ideal scenario is exceptionally rare. Usually there are the classic accusations similar to Sade-Saati :" you're not meeting my needs " followed by recrimination and, if the supporting bhukti is strong enough, reactive divorce.

If one already has a Sun-Moon imbalance in marriage (, if Surya/Chandra in 6/8 or 2/12 in radix AND 7th-from-Surya signification is much stronger than 7th-from-Chandra) then s/he has already intentionally selected a spouse who specifically *does not recognize* their emotional needs. (Note to Jyotishi: both spouses charts must be available to make this determination.)

This solarized spouse has precisely the character which supports and drives one to greater rational-ego expression. The spouse does not accept one 's emotional weakness; nor does one want them to. In modern society this type of helpmate-coach is very valuable to career development. With Surya overwhelming Moon, one's personality is constructed in a way that their rational ego-membrane appropriates emotional energy for its own identity purposes. The spouse being 7th-from-Surya agrees with this appropriation strategy; and this agent pushes one to think more and do more. (Not feel more or be more.)

Weakness when manageable presents opportunities for growth.

This dynamic is very common in the high-status professional marriage, or the competitive political marriage. The spouse is essentially a business partner. There is no time or expectation in these marriages for emotional healing.

These are the marriages which are hit the hardest by Rahu-gochara-Chandra, largely because, in the search for unconditional love and acceptance, one must look outside their marriage for a partner who truly loves them. They seek a partner who loves not their title, income, or performance - but, like a mother, loves them in their soul.


Recovery:

This transit lasts only 18 months. If it coincides with a Rahu-Ketu bhukti , it may have powerful effects that can make it seem like the longest 18 months of your life.

If an extramarital affair - perhaps even a divorce (if this transit coincides with period of randhresha-8 +L-2)- have been undertaken in the attempt to meet deepest emotional needs, what happens when the impetus for such radical upheaval disappears? Because this transit signals a need for deep healing of self and intimate emotional relationships, should all permanent emotional decisions be suspended until Rahu leaves the sign of the Moon?

If astrologers ran the world, I would say yes! But often one 's reaction of extreme dissatisfaction and need for change cause them to act like a willful, angry child - and much damage is done.

On the other hand, one with high consciousness can use the impetus of gochara Rahu-Ketu-to-Moon to make extremely positive changes in their emotional life.


Let us presume that the upheaval is complete.

After the transit ends, native's radix Sun-Moon pattern will reinstate. Unless they have achieved new consciousness during the transit, one 's habitual ego-membrane behavior reappears.

Ideally one will remain in pro-active counseling or in a sangha-type discussion group . There have been huge changes for her/him, which require good support to reintegrate the personality into social groups. Intimate, spiritually-guided, non-sexual healing relationships such as counseling and sangha can maintain the impetus for continual psycho-emotional realization.

But perhaps s/he is not blessed with healing support. Perhaps there has been major ego-membrane damage. A career has been destroyed, friendships ruined, or a marriage and family broken into pieces. What then?

Instinctively, one returns to her/his "normal" self after the catastrophic changes of Rahu-gochara-Chandra. They will try to resume their previous lifestyle. Emotional needs are re-suppressed; rational planning is re-elevated. They are likely to be highly confused, angry with themselves for having made ego-destructive choices, and rather desperate for normalcy of their old emotion-denying patterns.


Recovery style depends on the current dasha/bhukti, and the bhukti-pat's relationship to Moon.

If the post-Rahu-gochara-Chandra bhukti pat is a pleasure-giver subhagraha then expect a positive ego-reconstruction process. Similar to recovery from natural disasters such as earthquakes and floods, there will be wiser rebuilding, ritual grieving, and accepting that some people and things are permanently lost.

But if the reigning post-Rahu bhukti pat signifies further destruction or loss, one may find himself reeling from catastrophic changes in a state of post-traumatic shock. And unlike natural disaster recovery wherein one is simply a victim of the greater plan, Rahu's excess leaves no one but himself to blame. There can be depression inducing self-destructive behavior.

If the reigning post-Rahu bhukti pat signifies further destruction or loss, one may find himself reeling from catastrophic changes in a state of post-traumatic shock. And unlike natural disaster recovery wherein one is simply a victim of the greater plan, Rahu's excess leaves no one but himself to blame. There can be depression inducing self-destructive behavior.


The counseling astrologer needs to be aware of Rahu transit cycles, and their coordination with Vimshottari dasha! Fasting, remedial gems, and other traditional remedies may be efficacious, but in the modern world, major healing for any emotional trauma is helped by counseling and sangha-style support.


This gochara Rahu is somewhat worse for spirits in male bodies, who are culturally trained to devalue their emotions - and whose mothers typically push them to achieve rational power. But a worldly, professional female may suffer the same emotional consequences.


If Rahu casts drishti(focus, aspect) upon Moon in D-1 , one will experience a lifetime condition of psycho-emotional upheaval caused by powerful desires for maternal attention and healing. For these natives, the childhood years, so dominated by the Mother/Moon, are emotionally hungry and malcontent.

But after the age of 45 or so, emotional consciousness and self-management often improves. Their gochara Rahu-to-Moon period of 18-months will be tumultuous but not unfamiliar. They will recognize the symptoms - old, unmet needs rising to the surface -and they will move into their characteristic way of healing this pain.

Unabashedly feminine spirituality in whatever form one desires, is a very healing choice if Rahu already aspects the Moon in radix.


One feels tricked.

The conscious person will appreciate that their own preconceptions have led them to believe something, usually something about a key person or ideal or relationship, which Rahu-Ketu suddenly reveals through upheaval of circumstances to be patently untrue.

  • The unconscious person will feel victimized by the deceit of others, robbed and cheated, the object of manipulative lies and delusions.

  • He feels humiliated and angry.

But whether one realizes, even partially, that one has done it to oneself, or whether one searches for someone else to blame, the reality of Rahu-gochara-Chandra is that one feels very much tricked by the illusion of one's own desire.


Rahu is all about sudden changes: disasters, emergencies, healing transformations, surgeries: the breakdown of boundaries and expectations. One feels great urgency under Rahu influences; a great need to DO SOMETHING.

Saturn by contrast is all about anti-change: rigidity and control, conservatism, resistance, anxiety, frustration, imprisonment, tyranny, and servitude. Saturn usually guarantees that whatever our intelligence and desire levels, whatever our normal skill and capacity for creative change, there can be a huge slowdown in movement;

Sade Saati' s characteristic suffering is due to Saturn's brutal power to prevent change ! We can see and appreciate the problem but we can't under Saturn do much about it. Saturn demands resignation, acceptance, neutrality .

Rahu transit to Moon, the center of emotional perception, will be much more flexible, free, and opportunistic than a Saturn transit to Moon. Rahu by contrast to Saturn does provide plenty of change-positive motivation. The problem is that the person is prone to err on the side of impulsiveness.

Whereas Saturn obliges neutrality and acceptance, Rahu obliges creativity and enthusiasm for change. But when Rahu moves into the Moon's zone, we are talking about changing closely-held emotional patterns, beliefs and expectations, especially regarding core relationships like parents, spouse, and children.

These core family relationships are the central portfolio of the Moon. When Rahu charges like a raging bull through the Moon's emotional portfolio, there is massive emotional change in progress. It remains to the conscious person to embrace the change willfully and skillfully. The unconscious person will unfortunately feel duped.


The conscious person will appreciate that although Rahu"strikes " only every 18 years or so (for a maximum-effect period of 18-months at the peak of every 18-year orbit) the emotional changes which Rahu enforces have been brewing for at least the previous nine years, and very likely an aware person will see the seeds of today's Rahu-gochara-Moon upheaval were planted during the previous conjunction 18 years ago.


Because of the very intense psycho-emotional change process that Rahu-gochara-Moon induces, this 18-month zone is an excellent time to participate in psycho-therapy, religious counseling (with a conscious counselor, who welcomes change), deep healing and transformative processes of all kinds, especially body work, and particularly any healing endeavor that calls to awareness the links and expectations between the core family members.

One will feel tricked, that is certain. But if one is capable of observing how one's own preconceptions, denial patterns, survival behaviors, etc. have caused the current disappointment in others' character, one will not feel quite so trapped.

It will be necessary to extract oneself from a web of delusions , and often this liberation is faster and smoother with the help of a trained guide such as a guru, counselor, or priestDuring the earthquake-flood-and-fireexperience of Rahu transiting the Vedic Moon, the most important realization to achieve is that one's emotions, while they do form the anchor of our earthly experience, are products of karmic history .

Peeling off dead layers of outdated expectations is very healthy and relaxing. To avoid making another karmic mess in the process however one must skillfully make one's own changes while minimizing the pain to others who, in their own delusion, expect one to never change.

This is especially acute suffering between marriage partners, who come to depend on a reliable character in their spouse, and who can become shocked and frightened when the spouse makes sudden upheaval changes.

So, protecting the spouse/parents/children in the best way possible while committing full-strength to making the ego-dissolving changes that Rahu wants to make, is the most skillful way to handle Rahu transit to Moon.


Much depends of course on the natural condition of the Moon. If the Moon is a good bhava-ruler, such as for Vrischikha (Scorpionis) lagna where Chandra is the All-good 9th Lord, Rahu's transit to Moon can provoke profound religious wisdom.

Rahu will use His trademark technique every time: sudden desire for a taboo object and sudden disappointment in the character of others.


Despite the upheaval caused by inflation of the attraction-repulsion cycle , when the Moon is by nature a high-consciousness planet, the person will be able to gain a wisdom-profit from their life changes, however chaotic.

  • If the Moon is not such a desirable planet, such as for Kumbha (Aquarius) lagna where Chandra rules the enemies-debts-disease 6th house, one may have a powerful victim experience . It will be critically important for one to locate the"enemy within" , lurking subconsciously held negative thoughts and expectations.

  • When Chandra is rogesha-6 , a serious crisis in 6th-house matters - Animosity, financial trouble, dis-ease - might be required to raise the consciousness. E.g. a classic situation is feeling a powerful, burning desire for wealth, but to lack the basic subconscious entitlement to wealth.

Rahu is like this: wants the prize, but may not be able to obtain it without first raising spiritual permission. Such a person may invest in illegal operations, and be deeply victimized by financial failure as a result. Their task is then to return to the inner mind, and grant themselves permission. The subconscious issue is typically that one was raised by parents who did not have permission for lasting wealth. Rahu will force this realization to the surface, so that the healing can begin.


If Moon is Vargottamsha , which is to say Moon occupies the same rashi in both natal chart and navamsha chart, then the effect of Rahu-gochara-Chandra will be doubled.The material effects of Chandra's rashi lord are double-strong.

(E.g., if Chandra occupies Vrischika, Rahu-Ketu 's transit to Moon will release the material effects of Kuja - awakening Kuja's two bhavas, Kuja's relationship to other Graha, etc. The most obvious effects are the energizing of Chandra's lord's houses.)

one 's spouse/partner will undergo the intensive psycho-sexual-emotional transformations simultaneously with one him/herself.

  • Marriage may be significantly destabilized unless BOTH partners are exceptionally open-minded and creative.

  • Major family relationships will break down (and be reconstituted toward the end of the transit) on both sides of the family.

  • This is worth preparing for.

Like climbing Mount Everest or sailing for the World Cup, such a double-whammy Rahu effect can provide INTENSE motivation to achieve glory which can give most truly excellent results. But in cases of major lifetime achievements it will always be found that the achiever was exceptionally well-prepared; they had understood and managed the risks intelligently; and that they trusted in God to provide the proper outcome. Superior skill and preparation -"Let thy will be mine" - and off they go!


Also, in practical matters, Rahu crossing the Moon's sign normally creates "realization of debts " or settling of psycho-financial affairs. Rahu's transits are always liberating; paying of debts is a very liberating experience. One becomes tangibly more free.

  • If you owe someone no matter the amount and no matter the reason, you will pay them.

  • If someone owes you they will pay you when Rahu crosses radix Chandra.

  • If the debt cannot be paid in full, it may take another form (guilt, other compensation) until the next occurrence of Rahu gochara Chandra.

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