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Rahu-Ketu Main Page
"Desire, wish, and expectation rule all actions, and are the basis for all realities. " from The Seth Material, by Jane Roberts ISBN 978-0-9711198-0-2
"He speaks to the sun and it does not shine; he seals off the light of the stars." ~~ Job Ivov 9:7 7
Aum ram ravahe namah
Raghu * Rakha * Rahuva *Rehula * Chandala * Karumpaambu
Dragon's Head * North Node * Anabibazon
the Appearance of Importance
Mixsters * Tricksters * Quick-shifting Slicksters
mix-master * oily opportunist
the slick, slippery one
"fake it 'til you make it"
enormous (un-norm-alized) shape-shifting empowerments
rajyalobha-karaka Rahu is the agent of ambition
urgent ambition * opportunism
Get-A-Head ** Get Ahead
"As long as you have certain desires about how it ought to be, you can't see how it is."
~~ Be Here Now 1931- Baba Ram Dass
| The deceiver will always
find those wishing to be deceived.|
~~ Niccolo Machiavelli
The bigger they are, the harder they fall
Unless natally constrained by Shani, reckless restless remarkable resplendent Rahu tends to produce a pattern of extraordinary ascendance into roles of Recognized Importance, followed by a spectacular fall.
Vimshottari Dasha periods and samchara occasions when Rahu is unconstrained by Shani and perhaps amplified by supportive well-wishers such as Mangala (much depends upon the unique nativity) offer the most typical times for the ascent into important, privileged roles. Typical downfall are the notorious Rahu-Shani and Shani-Rahu periods, harsh Shani transits, and other corrective events according to the nativity.
If Rahu's ambitions are limited at birth by Shani-yuti, or Shani's 3-7-10 drishti into Rahu, there is less mobility of risk-rewarding Rahu's ascent but there is also less drama of the eventual fall from the heights of social-material privilege.
Professor Rahu represents the cultural-boundary zones of human society.
Wherever the common practice might presume a boundary, such as between ethnic cultures, between nation-states, between gendered spaces, between generational segments (old, young) between paradigms of belief, between social-economic classes, and countless other boundary zones -- these are the places where Rahu operates.
He succeeds in the shadowy camouflaged mode of a poseur. He appears to be credentialed on both sides of the boundary. Because He can appear to be native to both sides of any two-sided space, Professor Rahu flourishes in cross-cultural exchanges, in free-trade zones, in all acts of diplomacy .
Risk-rewarding Rahu goes where angels fear to tread.
He takes risks and wins big in the beginning. His trajectory is privilege via glamorous and prestigious. He impresses the audience with His cleverness, His capacity, His awesome ability.
Yet just when He is within arm's reach of having achieved His goal, Rahu falls.
His goal is the obtainment of some type of social privilege which is normally conferred upon members of class-1, but Rahu hails from class-2, so that He must use some sort of trickery to obtain those desired privileges.
By character, Rahu is opportunistic and ambitious. Rahu uses the conditions of His astrological location - bhava, rashi, incoming drishti, nakshatra -- as a platform for social mobility.
Risk-rewarding Rahu = over-reaching.
During most parts of His process, Rahu is fascinating to watch. His over-reaching is exciting, thrilling, mesmerizing to observers. His adventurousness is quite fabulous.
However the very act of over-reaching puts Him in an unbalanced state, and usually to get His goal He must do a super-reach right at the last moment of glory.
That final surging moment is exactly when He falls. His disguise is discovered, the almost-obtained privilege is withdrawn, and He is then banished to His original station of birth.
However, Professor Rahu will never surrender.
He never abandons His goal of social privilege, social mobility, rising in status above His station at birth. His quest for prestige is never-ending. He is fun to watch and fun to engage. Rahu-dominant personalities are charming, enchanting, and dazzling in their quest for importance.
When Rahu is involved, whether by transit or by rulership of a current bhukti, it is generally recommended to be ready to observe a collapse of some sort, due precisely to the over-reaching, near the end of His trajectory.
But also be ready to watch Him pick Himself up, dust Himself off, and get back on the horse that threw Him (as the American idiom goes). Rahu is always busy scheming about His next quest for unearned privilege. He will always try again. His ambition is inexhaustible.
wherever Rahuva resides, via transits or at birth, there one feels excited, over-extended, seeking opportunity to move higher
cleverly irregular, instrumentalist, opportunist, cleverly disordered, expediently shifting, poseur looking rag-tag
Passion for Privilege * Ambition for Prestige * Hunger for Social Mobility
eclipse * ethical (Chandra) violations
charlatans, forgers, legerdemain
"mixed" speckled camouflaged pattern
mimics, simulations, doppelgangers
screens, smokescreens, decoys
"name of a Daitya or demon who is supposed to seize the sun and moon and thus cause eclipses
He is fabled as a son of Vipra-citti and Sinhika and as having a dragon's tail
when the gods had churned the ocean for the Amrita or nectar of immortality , he disguised himself like one of them and drank a portion
but the Sun and Moon revealed the fraud to Vishnu, who cut off Rahu's head
which thereupon became fixed in the stellar sphere
and having become immortal through drinking the Amrita ,
has ever since wreaked its vengeance on the Sun and Moon by occasionally swallowing them
while at the same time the tail of the demon became Ketu
and gave birth to a numerous progeny of comets and fiery meteors
in astrology, Rahu is variously regarded as a dragon's head , as the ascending node of the moon (or point where the moon intersects the ecliptic in passing northwards) , as one of the planets , and as the regent of the south-west quarter;
among Buddhists many demons are called Rahu)
an eclipse or (rather) the moment of the beginning of an occultation or obscuration."
|English etymology of 'node'||from Latin 'nodus' = knot; cf. knit, net|
|Rahu Description from Koeln Sanskrit Lexicon|
| Regional Names for Rahu
Nuestra Senora de las Serpientes * Mejico
arka-zazi-zatru * enemy (zatru) of the sun (arka) and the moon (zazi)
chala-karaka * causing fraud
kama-karaka * agent of desire * significator of passions (kama)
pichala * chipla * slippery
|Rahu stotra:|| "Ardha Kaayam maha veryam chandraditya vimardhanam
Simhika garbha sambhutam tam rahum pranamamyaham."
| Rahu-Ketu: Directory |
Rahu in bhava-1 * in swabhava of Competitive Kuja, the Shadowy Specter seeks privilege via glamorous, exotic, or mesmerizing physical visage extraordinary athletic movement, Craves an identity of exceptional appearance, exhilarating energy, championship. Seeks social mobility via vital, dynamic muscularity. Exciting, opportunistic, ambitious conditions of fleshbirth. A fascinating figure. May become a focus of a cult of personality.
Rahu in bhava-2 * in swabhava of Suave Zukra, the Shadowy Specter seeks privilege via glamorous or unusual assets, a fascinating voice, remarkable face, intriguing family line, extraordinary languages, mesmerizing sounds, Craves unconventional, often shadowed, historical knowledge. Exotic or unusual collections. Desires a special values-expression role in foods, animal herds, natural conservation.. Privileged-seeking per rashi, in banking, preservation, foods, seeds, mouth-speech-song, Exciting, opportunistic second marriage (if any). Ambitious nature of the family traditions, genetic lineage..
Rahu in bhava-3 * in swabhava of Busy Budha, the Shadowy Specter seeks privilege via glamorous or unusual writing, photography, journalistic reporting, news announcements, cinema, commentary, messaging. Craves publication. Desires a special, important explanatory, descriptive, or instructional role. Over-reaching in commercial business, internet, cinema, or communications media. Exciting, opportunistic engagement with process management, manufacturing, business administration, conversations, information technology. Ambitious character of the sibling-cousin, cohort, or touring ensemble.
Rahu in bhava-4 * in swabhava of Comforting Chandra, the Shadowy Specter seeks privilege via glamorous or unusual cultural roots; seeks amplified ownership of properties, unusual lands and vehicles, buildings, farms, vehicles; desires a special, important role in land use entitlements. Exciting, opportunistic, ambitious parents, especially the mother-figure. Ambitious, Over-reaching, ambitious character of the property-owners, real-estate deeds and claims, fence-makers, boundary-defenders, transporters, drivers of trucks and ships, police, schoolteachers, farmers, fisherfolk. Boasts deep roots in the local environment. Craves a showcase home, fabulous garden, or prestige lands..
Rahu in bhava-5 * in swabhava of Splendid Surya, the Shadowy Specter seeks privilege via glamorous or unusual children; out-of-bounds creativity, and amplified poetic romance; Risk-rewarding Rahu generates a charismatic individuality, center-of-attention displays of creative genius. Desires a special, important role in performance arts, literary arts, entertainments, royalty roles, pageantry, celebrity events, or dramatic splendor. Exciting, opportunistic, ambitious children and lovers. Rahu the Poseur may wear the persona (mask) of a dramatic actor, a celebrated intellectual, or a politician. Craves the center stage, the lights, the glory. Rahu-5 seeks flamboyant fashion, exceptional children, and the thrill of political theatre.
Rahu in bhava-6 * in swabhava of Busy Budha, the Shadowy Specter seeks privilege via glamorous or unusual arguments, defense of victims, conflicts, miseries, medicines, servants, accusation, injustices. Craves an environment of disagreement, injustice, crime. Desires a special, important role in matters of disease, injury, warfare, labor, unfairness, toxicity * Exciting, opportunistic, ambitious enemies. Rahu the Poseur may pose as a victim, a druggist, a litigator, a problem-solver, an abuser, a diseased person, an enslaved person, a relative of the mother's people. Bhava-6 = crime, war, pharmacy, self-medication = a materially successful location for boundary-breeching, risk-rewarding Rahu.
Rahu in bhava-7 * in swabhava of Suave Zukra, the Shadowy Specter seeks privilege via glamorous or unusual arrangements, amplified alliances, marriages, vows, agreements; desires a special, important, brokerage role in non-standard negotiations, deal-making, match-making, contracts, and trusts. Exciting, opportunistic, ambitious partners (personal and professional). Rahu the Poseur may pose as the Perfect Partner, a middleman, a bargainer, a diplomat, an arranger, an agreeable advocate. Powerful placement for career position via instrumental alliances.
Rahu in bhava-8 * in swabhava of Competitive Kuja, the Shadowy Specter seeks privilege via glamorous or unusual secrets recycling, rebirth, reinvention; desires a special, important, therapeutic role in transformative, hidden, revolutionary, catastrophic identity changes. Remarkable in-laws, inheritance, alimonies. Exciting, opportunistic, ambitious family of the partners. Rahu the Poseur may pose ass a tantric initiator, disaster manager, keeper of dangerous secrets ,identity-changing healer, or holder of secret empowerments.
Rahu in bhava-9 * in swabhava of Saptarishi Guru, the Shadowy Specter seeks privilege via glamorous or unusual doctrine, theory, dharma, worldview; desires a special, important teacher-preacher role in catechesis, principled discourses of abstract ideas, ideology, philosophy. Extraordinary father-figure, ambitious professors and religious teachers. Thrives in culturally-mixed university, temple, sangha, or sacred-teaching settings. Rahu the Poseur may pose as a charitable philanthropist, a wisdom-purveyor, a patron of principled thought, a guru-figure, a philosopher, or a globalist humanitarian. Exciting, opportunistic third marriage (if any).
Rahu in bhava-10 * in swabhava of Sober Shani, the Shadowy Specter seeks privilege via glamorous or unusual iconic, symbolic, representational, government, executive authority, social status; desires a special, important, regulating role in privileged socially visible ranks. Exciting, opportunistic leaders, ambitious bosses and government officials. Thrives in culturally-mixed legislative, executive settings. Rahu the Poseur may pose as a boss, an authority-figure, a decision-maker, a legislator, a tyrant. Bhava-10 social authority = a publicly recognized environment for boundary-breeching, risk-rewarding Rahu.
Rahu in bhava-11 * in Roguish Rahu's swabhava co-ruled with Sober Shani ,* the Shadowy Specter seeks privilege via glamorous or unusual social goals and economic attainments. Desires a special, important, linkage role in social participation and financial networks. Exciting, opportunistic, ambitious friends. Craves profit and gain. Thrives in culturally-mixed commodity-exchange systems. Rahu the Poseur may pose as a friend, a voluntary linker, an economic achiever, a relative of the father's people. Bhava-11 profits, revenue, connections = a highly successful environment for boundary-breeching, risk-rewarding Rahu.
Rahu in bhava-12 * in swabhava of Saptarishi Guru, the Shadowy Specter seeks privilege via glamorous or unusual retreat environments, withdrawal, sanctuary; desires a special, important, invisible role in private guidance, imagination, isolation, private enclosures, research laboratories and libraries, Other-Worlds. Exciting, opportunistic, ambitious ancestor guides. Thrives in culturally-mixed monasteries, spiritual sanctuaries, hospitals, prisons, rehab centers, and other secluded spaces. Rahu the Poseur may pose as a dreamer, an ancestor spirit-guide, a magician from distant lands.
Rahu amplification-opportunism pairs:
Rahu transits across the twelve Bhava
table of Rahu-Ketu transits
| Rahu in
"The three difficulties (or the three difficult practices) are:
1. to recognize your neurosis as neurosis,
2. then not to do the habitual thing, but to do something different to interrupt the neurotic habit, and
3. to make this practice a way of life."
~~ Chagdud Rinpoche
|"The trick is to have positive intention during the dream ."|
~~ Duino Elegies 1875-1926 Rainer Maria Rilke
"Again and again some people in the crowd wake up,
They have no grounding in the crowd,
And they emerge according to much broader laws.
They carry strange customs with them
And demand room for bold gestures .
The future speaks ruthlessly through them."
|"When the passions become masters, they are vices."|
Great love and great achievements involve great risk.
|Rahu characteristics ~~ commentary from Das|| "Accidents, afflictions, astrologers, cosmic law, bad character, undesirable, begins to provoke, radical change, beyond help, cheating, corruption, cracks, crevices destiny, destroys the past, devils, dangerous people, devourer of the moon, disenchantment with matter, divine plan revealed, fear, foreigners,
good - but through troubles hard times, immense pain, hysteria, insanity, imprisonment, inevitable law, insects, poisons, law, karma, supreme, must be endured alone, parallel lives , debts, powerful, no escape, violence, vomiting, weaned, widowhood"
| TOPICS OF RAHU
Desire to Get Ahead
Interruption * Eclipse
Express Elevator* Jump-Start * you're in over your head"
Rahu + Shani
Tianjin China port explosions 2015
|There is an old story about three kinds of Buddhists - no doubt you have heard it?|| |
As the story goes, three intelligent Buddhists are walking separately down a path during pilgrimage. The Theravedin Buddhist notices a terribly poisonous bush growing at the side of the road. He says, hmm, that bush looks edible, but a hungry pilgrim who tried to eat its leaves would suffer a miserable death. Such is the karma of ignorance. He walks on.
The Mahayana Buddhist comes next. Oh my goodness! he says, what a dangerous situation for hungry pilgrims coming down this path! He reaches into his bag, pulls out paper and ink, and writes a sign which he hangs on the bush, stating"Poison Bush. Do Not Eat." There, he says, that should destroy some ignorance and prevent unnecessary suffering.
The Vajrayana (tantric) Buddhist comes last. He sees the bush, decorated with a vivid warning sign. He immediately sits down and eats the entire bush.
As Socrates said, 'know thyself'. Some combination of active and passive practice-worldview will be appropriate for you. Typically, one continues to adjust the proactive-vs-receptive balance as age and wisdom reveal more knowledge of the self-world-self.
Sarpa - Usurper - Surreptitious - -- Leapfrog - Sudden Uncoiling -"Express Elevator" -"Jump-Start" Urgent Ambition Opportunistic Passion methods = Fueled by desire
methods =fabrication, appropriation, disruption, disguise, smoky haze, camouflage, masquerade
Fueled by desireto obtain the privilege accorded to a higher rank of beings
Passion, Excitement, and Desire = Unearned Entitlements = quick-money, leap-to-privilege"express elevator" exotic, taboo-breaking activities
Risk-Taker - Marriage-Maker - Deal-Breaker - Escalator
a Rogue - a Vogue
a Great Leap Forward
Rahu-Ketu = Desire-Detach
Self-Elevation - Sudden Uncoiling - Rogues and Scoundrels
gas-oil-smoke; sudden release of kundalini energy; trickery and slippery things; illicit gains, counterfeit + fraud
Sarpa - Usurper - Surreptitious - Rakshasa -- Leapfrog - Sudden Uncoiling
fabrication, appropriation, disruption and desire
channeling the personality, ideas, or privileges of another
leapfrog driven by jealousy, jealous rage (with Mangala)
"bad luck"; dis-aster ("bad stars")
leapfrog driven by black magic (with Shani) deception
Magical changes of Image, trickery
intense dissatisfaction or unhappiness with mundane life
wanting a higher level of privilege or opportunity than conventionally permitted
false love, lust posing as love, destruction of trust
fraudulence, con-men, deceivers, Charlatans, impostors, poseurs
disruption, interruption, eruption - breaking the shell
desire for forbidden privilege
exotic strategies that surprisingly succeed
greasy smoke, smokescreens, poison smoke, all kinds of smoke and smoking
sneaky or clandestine actions
reptiles, surreptitious actions
sudden upward spring of the deadly Cobra
from out of the shadows into the brilliant light
Deception, trickery , legerdemain
| excited by ___________ |
ambitious for ___________
urgently motivated to obtain privileges accorded to members of the class of___________
finds opportunity in___________
hungry for _________________
Narayana the Seven-Headed Serpent, from James Churchward's Lemuria
Rahu in bhava-1 * passion for vitality, muscular movement, newness
Rahu in bhava-2 * passion for language, voice, eyes, genetics, collections, historical knowledge, song
Rahu in bhava-3 * passion for communication, evangelism
Rahu in bhava-4 * passion for property, security, routine, roots
Rahu in bhava-5 * passion for politics, celebrity, children, speculation, games
Rahu in bhava-6 * passion for conflict, accusations, pollution, remedies
Rahu-2 yuti rogesha Shani-2
Rahu in bhava-7 * passion for partnership, agreements, balance
passionate about partnership
Rahu in bhava-8 * passion for secrets, healing, transformation
Rahu in bhava-9 * passion for philosophy, prophecy, preaching
Rahu in bhava-10 * passion for leadership power, respect
Rahu in bhava-11 * passion for prizes, achievements
Rahu in bhava-12 * passion for privacy, sanctuary. seclusion
What is (a) "Taboo"?
DEFINITION from www.etymonline.com
"1777 (in Cook's "A Voyage to the Pacific Ocean"),"consecrated, inviolable, forbidden, unclean or cursed," explained in some English sources as being from Tongan (Polynesian language of the island of Tonga) ta-bu"sacred," from ta"mark" + bu"especially."
Vocabulary for Rahu
|to disturb, throw into confusion; turbid, turbulent, turbine, turbo, disturb, perturb, imperturbable, trouble|
|How to read Rahu:|| |
Rahu-Ketu's effect depends much more on His bhava and much less upon His rashi.
In readings, prioritize the significations of Rahu-Ketu's house at birth.
However Rahu does receive some determination from His rashi. The rashi are similar to costumes in a theatrical performance, whereas the bhava are more similar to the procedural words, gestures, and movements required by the script.
|Rahu the Restless|| |
Rahu is an interloper, a fraud, and a poseur.
Rahu is a wanna-be.
Rahu is illegitimate (anti-Shani), a taboo-breaker.
Rahu is never satisfied.
Rahu = the Reptile Brain.
| || Whenever
Risk-rewarding Rahu is involved, it is important to be aware that Rahu can be harmful to the mental health . |
Chandala Rahu stirs up the mind and erodes our entitlement to Chandra's natural contentedness .
Rahu can focus rather relentlessly on precisely what we don't have , blinding the awareness to the tremendous grace and value that we do have.
That is His nature: the Ambitious One, the chalakaraka, the rogue, the fraud.
He only wants what He does not have.
As soon as He gets what He so intensely, fervently desired, He abandons interest in that thing (or project, or belief, or job, or relationship) and surges with desire for the next thing.
During Rahu mahadasha and any subperiod of Rahu and during His transits to key lagna and graha in the nativity, Rahu can be expected to cause discontent and a sometimesobsessive focus upon what one doesn't have .
Rahu the Trickster is present in the nativity of every person ever born; we all have to deal with His desires; so it just helps to know when He is empowered by transit or by bhukti.
E.g., when mesmerizing Rahu is transiting the mentalistic, logical Budha, He is busily churning up the mind with the Budha-narrative that suggests things are not what they could-should-must be.
But remember if you can, in the frenzy of great desire to reach that level of privilege that is "just immediately above" what one has authentically earned, that Rahu is a fraud and a deluder.
Really, things are exactly what they are! There is nothing wrong in the least; it is just Rahu reaching, craving, hungering, desiring for Recognition as an Important member of the level immediately above His station of birth.
Kamakaraka Rahu is NEVER satisfied. Your lifestyle is actually very nice and comfortable and there is nothing wrong at all; so don't let Rahu the Rogue seduce you into the mental delusion of discontent.
Rahu the Naga demi-god is an ambitious trickster.
= "ahinaaman"any animal named snake (RikVeda) = "bearing the name snake"
as well as the Southwest Direction aparadakSiNam.
Rahu has not yet completed the necessary austerities (Shani) and thus Rahu has not yet earned the rank of True Deity.
To Rahu the Deceiver's advantage, sattva (quiet purity) and tamas (lethargic toxicity) often appear as identical on the outside surface.
Rahu tried to slither into the assembly of the true deities by mimicking their appearance, but His poseur fraud was detected by Shri Vishnu (Surya) and Rahu was thrown out!
Thus Rahu = a demonic influence = rakshasa = outcast or lower cast = dark, oily, smoky, moves quickly, not established, not legitimate.
Rahu's characteristics, by bhava, rashi, drishti, the disposition of His lord etc. will reveal that which one passionately wants , but which one can obtain only by means of trickery
Rahu the Rogue = an interloper, a fraud, a charlatan, and a poseur.
Rahu wants to be included in the world of the gods. But, Risk-rewarding Rahu is not a real deity. Rahu sneaks into righteous realms through trickery.
|Rahu the kamakaraka = an appropriator|| |
Rahu the Rogue= a wanna-be .
Rahu can be mesmerizing and attractive like Zukra.
|Rahu the Rogue = illegitimate, a taboo-breaker, a rogue deity.|| |
The planetary deities do not recognize or accept Rahu's claim to divine status.
Rahu the Reptile
Rahu the Rogue = always ambitious, never rests
Rahu = working overtime, trying to receive validation in a role for which He is improperly qualified .
Risk-rewarding Rahu = always scheming a new approach toward getting what He is not entitled to have.
Usually He does succeed in the beginning. He might succeed brilliant during His Vimshottari dasha periods. In the case of Rahu's mahadasha, He might appear to be the King of the World for 18 yrs.
It's fun while it lasts.
Ultimately the achievements of Shani the Law are sustainable for a life time, and beyond. When Shani does something, it takes a looong time but it remains done.
Rahu's impatient, often fraudulent, improperly credentialed or illicitly obtained station in life is not sustainable throughout a lifetime.
Chalakaraka Rahu = an embezzler .
He slowly leeches the life force consciousness as He pursues an endless series of hot but fleeting material desires.
Rahu is never satisfied.
Rahu = Rudra = wild, not regulated
responds to the group oversoul (similar to animal species) rather than individual soul
comfortable results from Rahu the Rogue :
Rahu gives benefits whenever a break-through is beneficial
Rahu the chalakaraka can disrupt fossilized, outdated, oppressive regimes. In a house where dishonesty or repression have become repetitively problematic, Rahu can be a positive force to break through habitually negative, depriving, fearful, or hateful mentalities.
Rahu in 5 may allow a child adoption which has benefits for all involved. Rahu in 9 may provide wisdom via a foreign religion or guru-cult.
Rahu can be the agent of much-needed change in overly rigid social systems, dysfunctional locked-in family behaviors, and loveless marriages
Rahu can be the engine of identity change, altering the appearance of the psycho-physical-attribute package (the personality) to permit the native to change social classes and nationality, to penetrate crime rings, to be a "poseur" in ways that give (at least temporarily) positive results
Rahu can serve as a break-through agent of spiritual and psychological change in the early stages of authentic enlightenment processes; however Rahu's method's are generally suspect.
Professor Rahu can serve as a pre-emptive catalyst for urgently needed change.
|Rahu the Rakshasa + Shani = co-rulers of Kumbha. Rahu = a natural regulator of 11 = Achieving Goals|| |
kamakaraka Rahu provides an extreme desire to possess a person, a power, or an experience, along with the urge to satisfy that desire at nearly any cost
Rahu can cross any defense : He may challenge cultural boundaries, stimulate hungry desires, and break social taboo in pursuit of His goal
Rahu seeks to obtain a privileged experience by"leapfrog" rather than by following the established steps toward earning the privilege
Rahu = manipulative and deceptive by nature. Like the cuckoo bird, Rahu usurps the nest of a predecessor, taking the property and privileges of the previous owner
Rahu is not concerned with legal or social (Shani) consequences
Rahu is able to cross barriers by pretending to have better credentials than He actually has
Un agent poseur et provocateur, Rahu uses deceptive means to enters forbidden zones under false pretenses or with artificial credentials
Rahu does the bidding of His planetary Lord, and Rahu also amplifies the results of any graha which share Rahu's bhava.
Rahu = social, psychic, physical and ritual pollution .
"Brood Parasites " - especially the Famous Cuckoo (Raghu)
"There are other birds that dispense with every convention of home making and parenthood, and resort to cunning to raise their families.
These are the "brood parasites," birds which never build their own nests and instead lays their eggs in the nest of another species, leaving those parents to care for its young.
The cuckoo is the best known brood parasite, an expert in the art of cruel deception . Its strategy involves stealth, surprise and speed. The mother removes one egg laid by the host mother, lays her own and flies off with the host egg in her bill. The whole process takes barely ten seconds.
Many bird species learn to recognize a cuckoo egg dumped in their own nest and either throw out the strange egg or desert the nest to start afresh. So the cuckoo constantly tries to improve its mimicry of its hosts' eggs, while the hosts try to find ways of detecting the parasitic egg.
One of the most extraordinary examples of deception i s practiced by the screaming cowbird.
Another bird that gets away with great deception is the whydah, an African bird with a remarkably long tail. It dump its eggs into the nests of little finches. But the whydah chick does not evict its nest mates; instead it grows up with them.
The whydah chick looks completely different from the host nestlings. But when it opens its mouth , the resemblance is remarkable - the young whydah has a gape and mouth spots that closely mimic those of its nest mates. The hard-working parents see no difference in the row of open mouths and feeds them all equally.
The struggle between host and parasite is akin to an arms race, each trying to out-survive the other. But two birds take the struggle up to that old Cold War level MAD - mutually assured destruction.
When the gnatcatcher realises the cowbird has laid in its nest, it takes the extreme step of tearing the whole place apart, destroying its and the intruder's eggs in the process. Then it starts all over again."
comfortable and pleasing results
Rahu in radical lagna Rahu in
dushthamsha Rahu in upachaya bhava
Rahu in dushthamsha
Rahu in upachaya bhava
Risk-rewarding Rahu produces comfortable and pleasing results via His burning hungers when He occupies bhava 3, 6, 10, and 11|
Best in 6. Also good for secrecy when Rahu resides in 8, and intriguing but perhaps dangerous international travel for Rahu-12.
| Manik Chand Jain, |
Rahu and Ketu in Predictive Astrology, p. 82.
"Rahu has the influence of Jupiter conjunction Venus.
It gives intense appreciation
There is popularity in this place with optimism and cheerfulness.
This is a lucky place.
.... Ketu has the influence of a Mars conjunct Saturn.
In Ketu, too much of the Saturn accent can produce fear
This can give poor timing.
The trick is to use the energy of Mars in the right amount
by the disciplining of Saturn in an area of selfless service
rather than over-possessiveness."
"Every planet has two nodes relative to Earth.However, due to our Moon's extraordinary proximity to Earth,
and the point of the Zodiac where a planet crosses from the north latitude to south latitude is called the descending node."
|Koeln Sanskrit Lexicon|| |
name of a Daitya or demon who is supposed to seize the sun and moon and thus cause eclipses
he is fabled as a son of Vipra-citti and Sinhika and as having a dragon's tail;
when the gods had churned the ocean for the Amrita or nectar of immortality,
but the Sun and Moon revealed the fraud to Vishnu, who cut off Rahu's head,
which thereupon became fixed in the stellar sphere,
and having become immortal through drinking the Amrita,
while at the same time the tail of the demon became Ketu
in astronomy, Rahu is variously regarded as
a dragon's head,
as the ascending node of the moon
[or point where the moon intersects the ecliptic in passing northwards],
as one of the planets
and as the regent of the south-west quarter
an eclipse or (rather) the moment of the beginning of an occultation or obscuration"
|BPHS: Chap 84, shloka 12|| |
"Contemplate of Rahu with a hideous face,
with four arms, carrying a sword, a shield, a Shoola and a Vara,
blue-coloured, and mounted on a lion."
|Jataka Parijata|| |
Rahu has a body black in appearance.
[He is represented by] a person of a hundred years.
[His stone is] Agate.
[His direction is] South-west.
[He lingers in] the corners of the house.
Rahu causes great fear to men
by means of epilepsy, smallpox, halter, flies, worms,
ghosts, fiends and goblins,
and also by leading to suicides by hanging, because of diseases resulting in lack of appetite and leprosy.
One ought to guess about one's paternal grandfather through Rahu.
In Mesha, Vrischika, Kumbha, Kanya, Vrishabha, Kataka, and in the tenth house, from the lagna,
Rahu has strength.
|BPHS Ch. 3, Shloka 30|| |
Rahu has smoky appearance with a blue-mix physique.
He resides in forests and is horrible.
He is windy in temperament and is intelligent.
Ketu is akin to Rahu."
|BPHS Ch. 3, Shloka 41-44|| |
"Rahu rules the outcaste while Ketu governs mixed caste. ...
Rahu denotes multi-colored clothes and Ketu rags.
Lead and blue gem belong to Rahu and Ketu."
|Jataka Parijata , Ch. 2, ln. 81|| |
"Rahu causes great fear to men by means of epilepsy, smallpox, halter, flies, worms, ghosts, fiends and goblins,
and also by leading to suicides by hanging,
and because of diseases resulting in want of appetite and leprosy."
|Mahabharata, Aadi Parva , 75.50|| |
"Desire is never extinguished by the enjoyment of desired objects;
it only grows stronger like a fire (fed) with clarified butter."
|H. H. Dalai Lama, 365 Dalai Lama: Daily Advice from the Heart: # 245 -- ed. Matthieu Ricard, trans. Christian Bruyat and Dominique Messent|| |
"Desire is the source of endless problems .
The more desires we have, the more we have to plan and work hard to realize them.
Some time ago a businessman told me that the more he developed his company, the more he felt like making it even bigger. And the more he tried to make it bigger, the more he found he had to lie and fight mercilessly against his competitors.
He had come to realize that wanting more and more made no sense, and that he only had to reduce the size of his business for competition to become less fierce so he would be able to carry out his work honestly.
I found his testimony very true."
|What are Rahu and Ketu?|| |
Rahu-Ketu work always as a pair .
Rahu and Ketu are two psycho-magnetic zones opposite each other, on our Moon's orbit path around Earth.
They reside where the Moon's path intersects the plane of the ecliptic, called the "rashi chakra" * "circle of signs ".
Vimshottari periods : Rahu Leaps Up, Ketu Falls Down
Rahu the Rogue = generally disruptive in some sense, even when His contribution makes the native 's life more vigorous, interesting, and colorful than would conventionally be allowed.
The nature of the catastrophe is known via Rahu's ruler . When Rahu's ruler is a highly impressionable graha like Chandra or Budha, the lord of the lord will be a causative agent also.
Rahu represents a foreigner, one who is polluted, a taboo-breaker, who looks or behaves in a strange or peculiar way, one who deals in vulgar or forbidden substances, or things that have been used by others and thus carry a hidden cargo of others' psychic imagery.
Rahu's portfolio includes psychic pollution from wearing others' clothes or handling"recycled" items such as animal teeth, horns, skins. Forbidden substances typically include human blood, corpses, and offal, but each culture has its own unique proscriptions. (E,g., meat or alcohol for some; lying, profanity, or varieties of sexual behavior for others.) Rahu represents whatever the home culture holds as 'taboo'.
For some people, it is very frightening to be swept up in an uncontrollable current of desire, because along with the excitement there is a terrible fear of rejection and death.
For other people, Rahu is almost blissfully high adventure.
A diplomat might marry a handsome but illiterate foreigner whose simple graces much assist an international career.
A Hollywood celebrity might build an worldwide recognition by flaunting sexual, blood, knife, death, age-gap marriage and extramarital affair taboos in sensual, feminine style.
If Rahu is associated with a benefic graha, the person subconsciously remembers the privilege via glamorous or unusual effects of expanding their tribes boundaries in a socially appreciated way.
How"Taboos " work (very simple version):
There is nothing inherently frightening or evil in taboo objects or behaviors. Different cultures set different boundaries. There is no single taboo shared by all societies.
Normally, children are socialized to feel frightened or disgusted when one approaches a taboo boundary.
Physically, when approaching an extremely taboo object, a properly socialized adult might become nauseated or even faint.
Taboos are usually necessary or inescapable items which are forbidden by the culture. Ask any anthropology student :)
As you can see from these social examples, Rahu groups and individuals can have a lot of power because they provide essential services. However, they are frequently also in danger because of their taboo stigma.
Try to have your wits about you during a Rahu period , and appreciate that what spells pleasure to you is likely to spell fear and loathing for others. Have compassion along with your passion, and be skillful in the way you push the envelope. Don't let Rahu mislead you into thinking the adventure has no consequence, unless your culture is very tolerant and stable.
Rahu-Ketu periods in a normal, otherwise-balanced western person will create an era marked by unusually high"emotional permission" to cross taboo boundaries.
For example, Rahu the Rakshasha gives permission to break these common social taboo barriers (common to many societies worldwide):
It gets physical when ingesting taboo/illegal drugs, or taboo amounts of a sanctioned intoxicant like alcohol. Or when a person from a culture where meat (or a particular kind of meat) is taboo, starts eating those taboo/polluted foods.
For example, a foreign student from a strictly vegetarian family might travel to a cow-eating country and find themselves eating cow meat.
For an example of the taboo impact of extramarital affairs, UK-Prince 1948- Charles of Wales
Depends on your culture, and whichever planets are yutiRahu, or receive graha drishti from Rahu.
The two biggest Forbidden Zones in American society are Sex and Death. So, Sex and Death are where we see the dominant effects of Rahu for westerners:
Rahu does produce the occasional Pentecostal snake-dancer and other tantrik-tantric outcroppings, but middle class folk will find that most of their Rahu adventure is centered around a core group of secret, forbidden activities:
Inter-racial and inter-faith marriages are much less taboo in America than they used to be. But still, one of the most common effects of a Rahu bhukti for the strong Rahu person (who has Rahu drishti to the marriage house) is to cause exogenous marriage , a marriage outside their caste, class, religion, or tribe.
Other Rahu marriages are those with a major age gap , where the spouse is old enough to be one's parent or grandparent (because it resembles parent-child incest).
Another interesting pattern in marriages made during Rahu bhukti, is that they tend to end in divorce either within the same Rahu bhukti that caused the marriage (in other words, within 3 years maximum) -or- at the subsequent Rahu bhukti (which might be as long as 18 years in the future).It is not so simple as saying that if the marriage was made under Rahu then divorce will also occur during a subsequent Rahu period. There are multiple factors required to create a Divorce . Still, it is a common pattern that warns the Jyotishi to be on alert.
In the Rahu-dominated entertainment industry, interracial marriage bears little stigma, and as an attention-getter it can be a public relations plus. However, outside of this subculture wherein"there is no bad publicity", exotic marriages eventually do become stigmatized, on both sides.
False love, lust and material desire posing as love
"Q. How to read from a horoscope that a person is prospering in magic-mesmerism?
A. Rahu governs magic and mesmerism. If he occupies the 10th house or aspects it, we can say that his earnings are through magic or mesmerism."
Jyotishi 1912-1998 B. V. Raman
A Catechism of Astrology , part II page 4 [4th edition 1992] The three anchors of human incarnation are Lagna, the physical form or rupa Surya, the positive Will or Intention Chandra = Manas , which includes not only feelings but senses, images, perceptions - the Whole Mind Chandra rules hopes dreams emotions fear aspirations imagery and all the other ocean of mental-emotional experience which is Manas. Chandra rules a huge territory! Rahu is a disturber of the Moon which means He is a disturber of Manas, the Mind. Because they do not directly own any sign or house, Rahu and Ketu function primarily to *amplify* the power of the ruler of the house they occupy, and also to amplify the power of any planets which share their occupying house. Rahu's drishti means that the marriage partner will practice different cultural habits from the native . Even when the aspects are
less benevolent, marriage may survive despite severe psychic and social imbalance-seeking-a-remedy between the partners due to their mutual fascination with the strangeness of the Other. (Frequently this Rahu aspect means that, amongst the marriage-makers Zukra, Rahu, or lord of 7th navamsha, this native will marry during a Rahu bhukti.) Rahu bhukti often incites impulsive, short-lived marriages. (Perhaps all county courthouses should have astrologers posted at the marriage license counter to impose a" cooling off period" for anyone trying to get married during
one's Rahu bhukti!) For example: Rahu rising in Simha puts Ketu in Aquarius, 7th house. Ketu/7 brings qualities of unworldliness, social instability, escapism, and psychic attunement into the marriage. Ketu here will also magnify the power of its Professor Shani , enhancing the qualities of dutifulness, resignation, and subservience to public opinion that Shani already represents. A person with Ketu-Kumbha/7 will tend to enter their first marriage based on social opinion rather than personal choice, and remain in that marriage long after it fails due to Ketu's retreat into fantasy and denial.
The three anchors of human incarnation are
Lagna, the physical form or rupa
Surya, the positive Will or Intention
Chandra = Manas , which includes not only feelings but senses, images, perceptions - the Whole Mind
Chandra rules hopes dreams emotions fear aspirations imagery and all the other ocean of mental-emotional experience which is Manas. Chandra rules a huge territory!
Rahu is a disturber of the Moon which means He is a disturber of Manas, the Mind.
Because they do not directly own any sign or house, Rahu and Ketu function primarily to *amplify* the power of the ruler of the house they occupy, and also to amplify the power of any planets which share their occupying house.
Rahu's drishti means that the marriage partner will practice different cultural habits from the native . Even when the aspects are less benevolent, marriage may survive despite severe psychic and social imbalance-seeking-a-remedy between the partners due to their mutual fascination with the strangeness of the Other. (Frequently this Rahu aspect means that, amongst the marriage-makers Zukra, Rahu, or lord of 7th navamsha, this native will marry during a Rahu bhukti.)
Rahu bhukti often incites impulsive, short-lived marriages. (Perhaps all county courthouses should have astrologers posted at the marriage license counter to impose a" cooling off period" for anyone trying to get married during one's Rahu bhukti!)
Rahu rising in Simha puts Ketu in Aquarius, 7th house. Ketu/7 brings qualities of unworldliness, social instability, escapism, and psychic attunement into the marriage. Ketu here will also magnify the power of its Professor Shani , enhancing the qualities of dutifulness, resignation, and subservience to public opinion that Shani already represents.
A person with Ketu-Kumbha/7 will tend to enter their first marriage based on social opinion rather than personal choice, and remain in that marriage long after it fails due to Ketu's retreat into fantasy and denial.
Rahu destroys the physical body while Ketu creates the physical body, Rahu is associated with intense desires (including obsessions) which are energetic overloads for the physical body, thus Rahu is a destructive force.
Ketu actually creates and maintains the physical body by anti-doting or negating the effects of desire.
|Psychically, Rahu is a Taboo-breaker.|| |
Rahu surges with so much desire to achieve His goals quickly and by whatever means necessary that in His process He breaks taboo.
The more fierce the social taboo, the more tempting it is to Rahu ... to try to slither under it, over it, around it... but not to be stopped by it. Because Rahu knows that Risk Pays, when done cleverly.
At least, He thinks He knows.
Therefore He has a bad reputation as an enemy of organized society. Planetarily Rahu is the arch-enemy of Shani, ruler of social conformism, stability, and rules.
Taboo = a psychological mechanism that makes a particular thought"un-think-able" or a particular action"un-do-able".
There are many parallels between the behaviors of Rahu in the eastern myths and Satan in the western lore. The biblical story of the Fall from Paradise is familiar to adherents of the Desert Traditions (Judaism, Christianity, and Islam).
In Paradise Lost, Milton's gives voice to Satan in the Garden of Eden, who says:
O sacred, wise, and wisdom-giving plant
Mother of science,
I now feel thy power
Within me clear not only to discern things in their causes
but to trace the ways of highest agents, deemed however wise
~~ John Milton,
Paradise Lost (1667). Ch 9.679-83
The dangerous empowerment gained from a drop of Amrita nectar changes to the evil consequences suffered from the bite of an apple; the palace of the gods changes to the garden of Eden; and the Naga king wanting his own divine powers changes to a satanic snake wanting to give that power to unprepared others. The effects in both versions are legendary.
Rahu creates a psychic gateway, through which miraculous and/or catastrophic changes emerge.
Rahu releases subconsciously stored desires.
These desires were often rather violently suppressed in parallel lives because it was impossible, inappropriate, or dangerous to manifest them in the old life. In the current life, when Rahu becomes strong, the desire resurges powerfully, "sprung" with the full force of long suppression.
During Rahu periods, folks often wonder "what hit me?" Suddenly the feelings change with hurricane force. An intense new hunger for a person, substance, or experience arises. One feels willing to sacrifice all life stability in order to gain this burning desire. Once achieved, however, the object of desire becomes repugnant, revolting, hideous... and so the inevitable and permanent cycle of attraction-repulsion * akarshana ** vikarshana * makes a yo-yo toy of the mind. Everything becomes dramatic, extreme, a violent roller-coaster of desire and revulsion ... until finally, the Rahu period expires.
Rahu creates obsessive-compulsive behavior, passions, OBSESSIONS. His special forte is sexuality and money, jealousy and greed.
Rahu is responsible for sudden, impulsive marriages. In relationships, Rahu can function as Venus's "evil twin" - causing us to mistake hormonally-driven passion for enduring love. In romance, under Rahu's influence, one may become obsessed by a person, idea, substance or pattern that you knowis bad for you - but the addiction or obsession is so powerful that one becomes utterly enslaved.
One could feel compelled to marry the object of desire (even though one knowsthis relationship is highly unstable), just to control them -- or to try to get your obsession, guilt, or grief under control.
However, if you are in Rahu's grips right now, take heart! Although Rahu periods do create these marriages for less conscious folks, if you are conscious enough to know that Rahu is operating and you find yourself immersed in a powerful attraction-repulsion take the scriptural advice and resist marriage!
During its reign as mahadasha/bhukti-pati, Rahu will"light up" its rashi sign within navamsha. E.g., if Rahu occupies Simha in radix, then Rahu's period's will"wake up" Simha's house in the navamsha too. Rahu's navamsha rashi should define how your romantic and sexual passions will be running during Rahu.
Rahu's bhukti always disturbs some aspect of life. However, if Rahu is yuti a good planet it can also magnify the good planet's effects. As B.,V. Raman notes, Rahu frequently makes serious trouble in one department of life while simultaneously improving other departments. This seems to be the price one pays for a step up in consciousness which Rahu produces by"pushing the envelope" in the houses He owns and aspects.
|Professor Ketu is Professor Rahu's diametrically opposite force.|| |
Similar to the classrooms of Professor Zukra and Professor Brihas-pati, Professor Rahu's classroom is sensualized and welcoming in its cultural environment.
Professor Ketu's classroom has qualities of coldness and apathy, neutrality and disinterest in active change. Ketu's classroom in these ways can be perceived as similar to the cultural environment of the classrooms of Professor Shani (cold and disinterested in changed) and also similar in some ways to the classroom of Professor Mangala (unconcerned with the consequences of selfish or violent actions).
Whereas Professor Rahu is passionate and desirous of achieving goals, Professor Ketu is detached and wandering away from attachment to goals. The bhava, degree, rashi, drishti, and other characteristics of Professor Ketu show imagery that has already been manifested by Professor Rahu, that we are finished desiring and now wish to separate from ourselves.
Wherever Ketu is stationed in the nativity, in the matters of Ketu's bhava the person is characteristically detached, impassionate, cool-tempered, and unconcerned with consequences. Professor Ketu serves as a manifestation of Shri Ganesha, the elephant-headed god who is cheerfully detached from public opinion, slow-moving, and residing above all the frenzy of material attachments.
Rahu is called"the great churner of the oceans of milk". Rahu is expansive, like Jupiter, but in chaotic and weird ways.
kamakaraka Rahu releases long-suppressed desires from parallel lives . Rahu is the excitement of desire - usually desire for something that is very new, forbidden, unprecedented, or challenges established tradition. After Rahu's desire is released and made manifest the excitement fades as yang swings to yin and Ketu induces apathy. Ketu has "been there, done that"attitude which is often the mask for exhaustion and frustration. More about Ketu here.
Professor Rahu isempowered to brings past-life desires and fantasies into material form in this life. Rahu is the force of passion and desire.
Empowered Rahu is considered to have built up accumulated tantric power from previous incarnations which grant the spiritual power and permission to change stored subconscious imagery into conscious imagery, and through the power of desire, to manifest that image on the material plane. , to have a five-senses, real-life experience rather than just a daydream or a hope. Rahu is very powerful because desire is a very powerful thing!!
Professor Ketu is excellent for meditation and withdrawal from the world of the senses but understandably Ketu's influence damages any attempt at acquisitions. Ketu will"destroy" marriage in the 7th house because he doesn't really are enough to keep the fires burning.
Ketu is quite unconcerned about financial wealth when He occupies bhava-2 capital or bhava-11 earnings. That doesn't mean that Ketu-2 or Ketu-11 is destined to be poor. Far from it. Ketu-2 or Ketu-11 might have much money at his disposal. But he will not care about the money. He will not take steps to protect money, develop his wealth, or show much attachment to it.
Ironically, because this detached state has no resistance to money, the person might be remarkably financially privileged as a result of past-life labors. Much poverty is caused by resistance to wealth! However whether rich or poor, he will be neutral on the subject of treasury .
Similarly, Ketu in bhava-5 for children gives detachment toward children. As with money for Ketu in 2/11, Ketu-5 can produce numerous children provided Guru's aspects are fertile, but the parent with Ketu in 5 will be emotionally detached from his offspring - and often frustrated with them.
The first child may be adopted, from inside or outside the Ketu parent's family. Or, the first child may have some birth condition which detaches then from the parent's home, such as a health problem, needing special education, or something else that creates an emotional distance.
Professor Ketu is spectacularly helpful for all matters of meditation and spiritual ascendance. Be sure to visit a temple of Ganesha to enhance your transcendent spiritual awareness. However, if you are wanting to enhance your bank account go see Lakshmi or someone else!
|Favorable Results from Rahu|| |
Professor Rahu's obsessive fixation on the object of desire can ultimately yield favorable results. The object of Rahu's desire is usually something material; but still, that material acquisition may benefit others. The catastrophic qualities of Rahu's energy do not indicate anything morally or aesthetically wrong in the desire or in the object itself. Rahu problems are all attributable to the intensity of desire during Rahu periods. The desire is so strong that it blinds the person to his effect upon others.
In very empowered Rahu situations, Professor Rahu becomes a tragic figure, brilliantly obsessed, unable to detect their own"fatal flaw" which is some fixation on a person or idea, until it is too late: Rahu has ruined His environment, and the curtain comes crashing down. Rahu's ambition that makes it hard for one to see the forest for the trees.
The spiritual bottom line is wisdom. True happiness requires seeing the forest!
Luckily, the spirits protect us. Rahu periods are ALWAYS followed by Jupiter periods. As soon as Jupiter kicks in, we can see the forest again - and value of the previous period of obsession through Professor Rahu then becomes known to us. Toward the end of strong Rahu periods you will notice your tendency to occasionally pull your head out of the sand, and see your higher goals again.
The usual voice-in-the-head effect under Rahu is "I must possess X in order to be happy." Unable to remember that one's goal is "happiness itself" rather than a specific representation of happiness, the person becomes extremely unhappy when the object of their desire escapes them.
Interestingly, staying true to one's desires, however those desires may be judged socially, IS one of the keys to happiness. But again, honoring one's desires as a path toward happiness, is different from obsessive control and imprisoning possession of the desired object.
Managing desire is the essential business of earthly incarnation. Rahu makes the desires so extreme that Rahu periods for the aware individual can be the peak spiritual education experience. On the outside, the person may appear to be going insane with a fixation - a total control freak.
Yet on the inside, if that person is paying attention, the roller-coaster experience of desire, suppression of desires, volcanic resurgence of the desire, becoming friends with the desire, and finally releasing the desire (whether manifested or not) can be a critically important spiritual wisdom.
Managing Rahu-Ketu with TonglenPractice
The classical Tibetan-Buddhist practice of Tonglen can be very effective during intense Rahu-Ketu planetary periods.
Professor Rahu creates in His classroom an insatiable yearning hunger , while Ketu gives detachment, disconnection, and despair . Cycling between these two nodes, during intense periods, one may temporarily feel like the victim of an unstoppable boomerang cycle of primal need and utter abandonment.
Professor Rahu's attachment cycle to experience, possess, and control reaches its natural extreme; then starts Ketu's reverse detachment cycle creating despair, impossibility to be loved or accepted, unworthiness proven by rejection. This cycle can make a person absolutely miserable on the ego-membrane level.
Tonglen, an old Vajrayana Buddhist compassion practice, can give profound relief to the suffering of Rahu-Ketu 's psycho-emotional battering.
The essence of Tonglen is:
You will find that by working to heal not only your own dilemma but also simultaneously the similar situations of others, the healing happens much faster.
The essence of Vajrayana Buddhism = to use the tools at one's disposal for healing and compassion. The primary tool at one's disposal during intense Rahu-Ketu periods may well be intense emotional suffering caused by the violent eruption of ancient, suppressed desires along with the ancient, suppressed blocks against manifesting those desires.
Luckily, the scorching flames of desire and the frozen hell of despair are both excellent tools for spiritual education . If you have prominent lunar nodes, be willing to use whatever comes your way.
Rahu and Ketu are always weird.
|Rahu-Ketu can be helpful in promoting material achievement if they are positioned this way:||
Most beneficial for ease of nodal expression when there is no incoming graha-drishti toward either node from eitherMangala or Shani
| || |
"Very nodal people"
"Very nodal people" will be involved with"foreign-ness " to a dramatic degree in their lives. The distinctive foreign components may be foreign ideas, foreign spouse or romance, foreign business or travel, or foreign adoption children, foreign appearance.
Rahu-Ketu transits essentially Reorganize the Personality , by opening the consciousness to a previously undetected level of past-life information. This information arises while reconnecting (usually very intensely) with a person, place, or knowledge base from a previous incarnation. (Thus the obsessive connection to things which are"foreign" in this life.)
Rahu-Ketu effects are felt much more strongly during periods of Rahu or Ketu
"Triple-whammy" effects can be predicted for the nativity wherein; nodes occupy bhava-1 in either radix-D-1 or the first navamsha of the D-9 varga.
For these super-nodal nativities,; the transit of Rahu-or-Ketu or the Vimshottari bhukti of Rahu-or-Ketu can significantly challenge the presumptions and expectations of fixed identity. The ego-membrane tends to assert that identity is a permanent and defensible entity in the world of relationships.
However it is Professor Rahu's job to mix identities and it is Professor Ketu's job to dissolve identities. Therefore Professor Surya who manages the Ego is likely to feel threatened during influence of Rahu-Ketu Surya comes under eclipse.
;Rahu-Ketu bhukti periods may dramatically change the individual's self-definition, due to new psychic information which breaks through from the subconscious storage zone.
Rahu-Ketu transiting the Radix affects the physical body/Material Plane . For example, nodes crossing the 1/7 axis in Radix may generate a pregnancy or a surgery to change the physical appearance.
Rahu-Ketu transiting the navamsha affects the astral body (relationships). For example, modes crossing the 1/7 axis or a nodal return within navamsha often bring a dramatic relationship. Often there is a long psychic build-up period, such a partners dreaming about each other before meeting, or a strong but taboo attraction * akarshana *, or other dramatic circumstances which are not so much in the physical body, but predominantly on the astral
Rahu is essentially a"Shamanic" effect. Rahu connects the person to ancestral spirits -- who are of course everywhere around us, but rarely honored in modern society. Rahu"opens the gate" to essential information/relationships from parallel lives .
Rahu/Shani conjunction, any rashi:
Rahu conjunct any other planets hugely amplifies that other planet. With sensual planets like needy Moon, self-indulgent Venus, permissive Jupiter, or the willful Sun, Rahu gives a passionate intensity to the sensual quest. Not always accomplishment, but always desire.
Rahu also amplifies its house owner. If house owner is Saturn or Mars, great need for self-knowledge in order to manage the desires not have the desires manage you.
Rahu dasha is time of ambitious-goals fulfillment when Rahu itself *resides* in house 5, 9, or 10.
|Rahu-5 regarding procreativity, children||Rahu in putra bhava = not generally harmful to children. May deny children only if Rahu occupies a 'barren' rashi ruled by Budha and Shani. |
In all other rashi, Rahu-5 suggests that the children may develop willfulness (bhava-5 = Will); display extraordinary ambition using exotic methods; or may exhibit genius (5) tendencies to"push the envelope" which can marginalize the children socially even while marking them as unusually confident and creative.
commentary by Jyotishi 1912-1998 B. V. Raman
Three Hundred Important Combinations
p. 211, Bahuputra Yoga
"It is only in the Navamsha of Saturn that Rahu's disposition is held to be harmful."
BPL comments: That is, if Rahu occupies 5th-radix and *also* occupies a navamsha of Capricornus or Aquarius, then we see extreme results for children due to the natural conflict between Shani the Limit-Imposer vs Rahu the Limit-Breaker.
Surya is a source of energetic outgoing hot Male Energy; Moon is the opposite, incoming cool Female Energy. (Not to be confused with anatomical male bodies, which run a combination of Male and Female energies.)
Rahu the Darkener causes eclipse of Surya = greatest enemy of the Sun. Rahu symbolizes destruction of Dharma.
(In traditional India, Surya = one of the karaka for a woman's husband; Rahu brings widowhood.)
6th-from-Rahu = 12th-from-Ketu
a challenging location
|Easy Rider 1936-2010 Dennis Hopper with three important graha in 6th from Rahu = bhava-7 * marital trust * containing Surya, Mangala and Budha. Rahu amplifies His ruler Guru-2-Vrischika.|
If you enjoy divination using the Tarot, you may be enlightened to note the correspondence between the Lunar Node Rahu and Joan Bunning's vivid, inspiring instruction on how to handle another famous kama-karaka:"The Devil".
Letter to a client concerned with the"social trauma" inherent in the Rahu-Ketu returns at age 18-19, age 36-37, age 54-55, and age 72-74...
The social trauma I was referring to in context of the Rahu-Ketu return to your lagna, is caused by Rahu bringing up ancient desires from the subconscious while Ketu induces doubt and confusion in the ego-personality.
The status tags start to fall off… as the person renovates their ego-personality to accommodate the new desires that Rahu pushes up into consciousness.
It's not crippling for mid-life adults who have a strong spiritual foundation, especially educated adults who value solitude. If you just read Emerson and Walden 1817-1862 abolition Henry David Thoreau for 18 months that disconnected feeling will dissolve.
Basic stability is ensured by daily meditation = staying in the middle. In meditation, all the intense psychic interference patterns * generated by Rahu wildly pushing desires up into the consciousness * can be smoothed out for a little temporary stability.
But you can see how the Rahu-Ketu emergence of desire combined with the equal and opposite force of severe self-doubt could be really traumatic for a teenager ... that Rahu-Ketu return age 18-19 is usually a considerable social challenge. It's the year many young adults venture into independent living, start college or get that apartment etc. Desires run very strong and it's definitely hard for the more stable older adults to"read" their risk-taking young adult clearly at all!
We both know your female friend who is also having a samchara Rahu-Ketu event Oct 2003-May 2005. Her results will be different than yours, although the theme of strong desires rising to the surface will be strong for both of you. Note that her Rahu-Ketu positions are reversed in her rashi and navamsha charts, indicating her exceptional psychic gifts. She is remarkably sensitive.
No doubt her wealth has been built in part through her powerful intuition that gives her superior timing in all matters social and financial. She will enjoy her Rahu-Ketu return because she'll use her intuition to take another step up in prosperity, getting more of what she wants through more fabulous timing.
Just because you are both experiencing strong nodal transits does not mean you will be hurtful to each other. Ideally, you can inspire each other with higher and higher permission levels - the freedom to change!
The social trauma I was referring to in context of the Rahu-Ketuis more in relation to marriage and other pillars of the social community; less in regard to friendships or professional associations. The social trauma - as I am calling it - is felt most strongly where others put up fierce resistance to your psychic, spiritual, emotional, physical, and philosophical changes.
Professional associates are generally not so deeply involved in your personal life that they would notice the deep churning of a new level of desires; so professional associations don't create the social trauma. Similarly neighbors and community folks don't have that much purchase on your inner life so they don't create major problems in self-definition either.
The troublemakers during Rahu-Ketu are the people who know you well and who have an investment in your behavioral stability . That's first and foremost the spouse, then the birth family, then the in-laws, then close friends of both genders, then professional colleagues and others who are privileged to judge your social performance, then sliding way down the scale of influence the people you may form temporary relationships with including neighbors etc.
The suffering is from resistance to the desires that Rahu brings. Only the people who have a motive to resist your changes will cause you much trouble at all.
The Rahu-Ketu return to especially sensitive points in the chart - e.g. to the Moon or lagna, or afflicting the reigning bhukti lord - requires us to make major structural changes in our social identity in order to accommodate a huge wave of new ideas about ourselves, especially about the type of relationships we want to be in. As Rahu brings up ancient, unsatisfied desires, we need to see these newly conscious aspects of ourselves reflected in new relationships, new undertakings, new locales. Rahu brings radical change to the house it occupies, when it also transits that house - every 18 years - the in the Rahu Return.
Gochara kamakaraka Rahu via bhava-7 = surge of desire in the spouse's behavior.
Rahu transiting His natal place in the karmasthana-10, by contrast, can bring radical changes in the public view of the person, causing scandal or celebrity (or both) if the supporting planets are strong.
The effects of Rahu Return depend very much on the house. Yours is occurring in the 7th house so you can bet the agent of change will be the spouse, and the locus of psychic impact will be the marriage and your social definition of yourself as a married person with all the many social implications that identity has for all the people around you.
Your friend who is experiencing the Rahu-Ketu return in her 4/10 axis won't make major social identity changes in her life. She will be the effect of other people's opinion of her, but she won't be the agent of change herself. As long as samchara Rahu-Ketu don't engage the natal Moon or rashi lagna, the Rahu Return can be interesting without being traumatizing. Her social status will rise up because Rahu occupies her manabhava-10 representing public reputation, social status, rank, and position. She'll have fun with being a more public person for 18 months.
To the extent that the public criticizes your changes (your instability or difficulty establishing clear boundaries) they could hurt your feelings temporarily during the intense 18 months of Rahu-Ketu transit to your radical lagna.
Yet as long as you are wearing your Buddhist hat, you may instantly recognize the hidden compliment in this type of criticism. Creativity positively requires chaos. If you hear criticism for your chaos, translate it as validation : it's really a compliment to your creativity!
Professor Rahu and Professor Ketu are transformative agents. Their classroom instructions do not warrant fear. We Americans thrive on change. We make heroes out of those who buck the system, break boundaries, and take chances. If you have chosen to identify with this diverse, democratic society, you are entitled!
Enjoy Professor Rahu churner of the ocean of milk as He exposes the human condition and entertains us richly in the process!
|Q: You mention that Rahu is a trouble-maker. Will all periods of Rahu be difficult for me?|| |
A: It depends on how much you like to take risks.
Professor Rahu's instructions are inherently difficult for individuals whose permission to act depends heavily on receiving via social approval through conformity.
Professor Rahu's instructions are inherently exhilarating and stimulating for people who are naturally independent and thrive on materializing long-held desires via self-claimed empowerment.
Organized cultures generally do not sanction sudden changes in behavior or trespass of the moral code.
Rahu folk, whether they are strong Rahu at birth or only temporarily insane from Rahu sub-period, often receive some negative social reinforcement while they are adventuring, having intense (often taboo) romances, or breaking other social codes in order to realize their deepest dreams.
It depends on the overall tenor of the chart whether the person is spiritually conscious enough to turn Rahu's extremes to conscious profit.
Rahu is anti-conformist. It is said that the two strongest human desires are (1) to mate and (2) to conform. So you can see how Rahu has developed a reputation as a serious malefic. He prevents a person from conforming to social taboo. Rahu's job is to push passions to the surface.
I personally value Rahu because I am an independence-loving American and also because I think skillful transformation is generally a good thing, a spiritual refreshment.
But Rahu is for obvious reasons associated with scandal, taboo-breaking, excess, etc. so "skillful" is really the key :)
Q: Letter to a spiritually engaged client with Rahu rising in Meena, already established in a tantric lineage, who sought to optimize Rahu's influence during Shani/Rahu period:
A: ... Attractions * akarshana * during Rahu periods are intense, psycho-sexually compelling, tumultuous, taboo, involve foreigners/foreign behaviors and ideas/strange and wonderful experiences. You should be most attracted to accomplished religious students in your own lineage, who have darker complexion or possibly a darker-more-mysterious mentality. Preferred partners during Rahu are rich, religious, mystical, and magical.
You are stimulated by foreign travel and will attract romantic interest while traveling, especially when your tantric interests guide your travel choices. So, if you want romantic excitement, travel! Watery environments especially lakeshores [Rahu in Pisces rising] are auspicious for love.
Rahu is a Naga, so as long as Rahu is your bhukti-pat you will get comfortable and pleasing results when you direct your puja to Naga deities for increasing love-passion in your life. Ask your teacher for recommended rituals.
I know I' m preaching to the choir here, but do be CLEAR and detailed about what you want in a lover -- to avoid the spirits playing havoc with your hormones and bringing any old raggedy shaman into your sanctuary. Rahu is associated with disasters, so unless your meditations on love are focused and aware, Rahu can bring in some bizarre lovers! On the other hand, maybe you like the MilaRepa (Tib = " ripped-clothes ")
Rahu is very adventurous and pro-change. Rahu likes big exciting moves, but Rahu is time-lord for only a short time = your age 52-55. Shani who is the overlord of your life age 39-57 does not like big upsets. Shani is nose-to-the-grindstone, a very hard worker, who is dedicated to repaying the bulk of your karmic debt during his mahadasha.
Shani likes to stay in a fixed environment so he can maximize his service work. I don' t think you will move physically. Rather, because Rahu occupies the ascendant [lagna] which is the personality integrity and physical body appearances, there is dramatic change in your personality integrity and physical appearance!
Also Rahu aspects three houses giving changes in
However all changes however profound and/or exciting proceed from a stable, repetitive physical base because Shani is still the mahadasha lord. Physical moves can be later when Budha Mahadasha starts. For Pisces rising, Budha [Mercury] rules the 4th house so there can be many intellectually-motivated physical moves during Budha dasha, a 17-year-long period of scholarship and intellectual apprenticeship.
If you do move it should be only extended traveling, perhaps requiring to put your goods in storage temporarily, but this is not a permanent move because you are not finished with your practical" day job" obligations until end of Shani Mahadasha. To optimize Rahu's occult opportunities for a senior spiritual student such as yourself, I do recommend traveling especially in company of your Sangha, especially under leadership of your teacher(s), and especially to sites sacred to Naga deities (which are usually near bodies of water).
For example holy pilgrimage to Mount Kailasha and its nearby sacred lakes would be very enjoyable and you would most likely combine administrative tour duties with romance.
Also journey to Himalayan monasteries with introduction from your teacher(s) to assure your status, if purpose of your journey is to deepen occult knowledge, will be very satisfying although rigorous.Rahu can change the body through shocking psycho-chemical reactions, so be prepared to get near-death sick if you try the Himalayan route.
You might consider educating yourself on Naga beings and their culture to determine if you have a taste for their way of doing things. They are very powerful and subtle and they can control a weak mind so to enjoy their company you need to bring a strong mind to the bargaining table!
If you like them and they like you, you can learn to run their intense healing power through your hand chakras and become a fabulous occult healer. Just an option for you that I am mentioning because I know you have a high level of familiarity with tantric culture already… not something I usually mention to folks who ask about Rahu!
Rahu astrologically is the Naga King - a giant snake and control being - so find out more from your teacher or even on the internet these days, if you are interested in the esoterica.
Don't let Shani overwork you. You will not be much good to anyone if you are exhausted. Having said that, Likely the prognosis for tantric development of all types is superior under Shani-Rahu… Not only intellectual studies and ceremonial service to your teacher, but also personal love, is fully included in" tantra" .
If you are doing well in your magical studies you will be attracting sexual healing energies of all kinds, including passionate love. Under Rahu, great passions and great healings arise.
Letter to a client whose Rahu position combined with a powerful Rahu bhukti raised subconsciously-held self-doubt and self-contempt acutely to the surface.
Especially troubled by the intense but forbidden desires of the physical body and the effect of those desires on the social personality.
Poisoning events in her family; tempted to indulge in scandal. (Rahu Mesha bhava-1).
I keep coming to these points in my life where I'm completely disgusted with my life and no longer feel life is worth living.
I'm hoping that a good psychic person can read where this energy is coming from and help me clear it. I feel like I'm churning inside and most of the day I am in a sort of a trance.
| A: |
Rahu gives a lot of that churning that you're describing, but it also usually propels a person into an exciting change of some kind. It is likely that Rahu is working well for you and you will achieve the change you desire.
The trance state is a typical Rahu result caused by intense activity of subconscious materials moving up into your conscious awareness. We become fascinated with the internal spiritual movements and don't register much of what's happening in the conventional social world during periods of Rahu the Shaman! Those points of disgust are also part of the cycle of Rahu. We all have them; Rahu rising people have them more often. Rahu is the force that makes us re-incarnate. It's a pretty disgusting process, turning our beautiful free cosmic flying spirits into meat-bodies. I agree!
A good psychic can in fact assist you in locating those points, but you can also do the work yourself. I personally think you'll have better results by being ruthlessly honest with yourself. Now is the time for intensive journaling. your communication skills are powerful now - expansive, creative, and *deep.*
One suggestion: Rahu in your chart lies at the birth point, so it is double strong. It is entirely possible that your mother did not want to be pregnant when you were in her womb. But you were a strong little spirit and you survived. Of course maternal instincts are very strong, and she learned to love you once that charming little baby had arrived! However *anyone* with rising nodes (Rahu-Ketu ) had some dramatic events in the womb.
It is ikely, astrologically speaking, that your events had to do with not being wanted. Since Aries is associated with Metal and Rahu with that notorious churning, there may even have been an attempted abortion involving heat and a metal implement. This prenatal memory, if it exists, would be cycling up quite strongly now, under effect of Rahu bhukti.
It is also possible that like any woman with severe morning sickness (I can attest!!) she resented the little fetus and its poisoning effect on her host body - she might have just said, like any mother, my god I wish this pregnancy was finished tomorrow - in other words, I just want to stop feeling disgusted and nauseated. (Really, the first three months of natural pregnancy are total hell for many women.)
And the little spirit-in-a-fetus (you) might have completely over-reacted and thought you weren't wanted. These days enlightened moms are very careful about what they think and say while pregnant; we realize it isn't just a short-term medical conditions, but a huge psychic and spiritual event. However, there are plenty of non-enlightened moms who are available to assist in creating the proper prenatal trauma to serve the spiritual programs of their babies!
If you choose to visit a psychic, you might want to ask specifically for any prenatal information, to see if the astrological view can be confirmed with the psychic method. Of course you will not want to prejudice the reader with any specific imagery - just ask for prenatal, and focus on the earlier months of the pregnancy when mom's friends and relative might not yet have known her condition.
Also, when exploring your long-suppressed memories, RAHU'S SPECIALTY, be very very gentle on yourself. This stuff is pretty scary - in the psychic world it's called"core invalidation " - negative messages from the mother while in the womb.
The interesting thing about Rahu rising is that people who have it, like you, do have cycles of self-disgust most of their lives -- but that is essentially because they set exceptionally high standards for themselves. Then they criticize themselves - brutally - for falling short of the mark. They usually feel that their very *survival* depends on being not just OK, but exceptional. So, interestingly, they are always extraordinary people of exceptionally high accomplishment.
See what you can see yourself, and do try some intensive journaling - the planets are really with you now to write, write, write. If you will simply ask in meditation to be connected to a healing spirit guide, presuming that the higher forces want you to be connected to one, you certainly will be!
Tarot: see Joan Bunning's description of the Wheel of Fortune Card for insight into Rahu-Ketu
I have a challenging Rahu situation. Rahu occupies a dushthamsha in both radix and navamsha, His lord is fallen, and it looks like He can cause a lot of trouble in my life. Actually, Rahu has already shaken up my life since His mahadasha started a few years ago.
I've read that spiritually speaking one should follow Rahu's path and just get into whatever Rahu creates, as deeply as possible. I'm scared of constant turmoil and the threat of harm, but if I'm supposed to just plunge into it for better results, I guess I will. As they say, what doesn't kill you will make you stronger... What do you think?
My own view of Rahu is psychic -as in intuitive perception - rather than spiritual as in divine enlightenment.
I understand Rahu to govern the function of releasing stored, unfinished desires from the subconscious into the conscious. Rahu releases the desire to have an intense, and typically taboo, experience. The usual objects of desire are people, knowledge, and prestige. Rahu increases love power, magical power, and political power.
Remember the myth of Rahu. He wanted the power of the gods. He did"whatever it takes " to get that power. It's a terrible price to pay, to have your body split in half and wander the universe insatiably thirsting for power, but that's who Rahu is and that's what He does. He is an endless machine generating desire, desire, desire.
There probably is some point at which the enlightened being learns to use the"new brains " that are attached to the human reptile brain stem with such skill that the desire function of the reptile brain gets totally managed by higher thinking.
At that point, the person would stop reacting to past trauma, and stop reincarnating in the Earth. They would have exhausted their desire inventory; they wouldn't have any use for an Earth incarnation and they wouldn't be influenced any more by Rahu.
For most of us who can count on being trapped in the earthly reincarnation cycle for the foreseeable future, Rahu's ego-driven power cravings are super dangerous -- although inevitable -- and the very essence of non-enlightenment.
Rahu leads to ego-inflation and excessive permission, which will always get the person in trouble socially and might destroy their personal spiritual life for the rest of the working incarnation.
Having said that, there is a school of thought (tantrik) which reasons that the best way to burn off as much subconsciously stored desire as quickly as possible thus speeding arrival at enlightenment, is to follow Rahu's desires with enthusiasm and vigor.
I subscribe to this view, with reservations. My main reservation is that for this strategy to succeed, the person much be very conscious or have a conscious external teacher.
Very few humans meet this condition.
Therefore Rahu's periods; tend to generate exciting-but-upsetting results for most people, most of the time.
However, with basic risk management skills in place, it can be an exhilarating experience to break the rules and see what innovative, creative, class-caste-limit transcendence can be accomplished. It can be invigorating for the soul to crash through rigid social barriers and catapult above externally imposed limits.
The old saw about 'you have to learn the rules to know how to break them' is very true for the successful utilization of Rahu energy.
But most people don't have a mature, objective understanding of social control processes. Most people don't understand why the laws exist in the first place.
Most people are immature with fragile, traumatized egos that trap them in their own personality. Therefore most people can't utilize Rahu energy successfully. Rahu utilizes them! Rahu causes risk taking behavior and breaking social taboos which makes big trouble for all but the most conscious negotiators of the Law.
If you think you have the skills to follow the instructional programme of Professor Rahu,"become more like Rahu", then surely an adventure awaits. But it would be prudent to have some sort of a safety net: a good formal education, a solid marriage, or a big trust fund to carry one through periods of extreme volatility . Unless one is beset by a feeling of losing control of one's own thoughts and actions, it may be suggested to avoid from conventional mental health professionals. They tend to interpret Professor Rahu's boundary-breaking and category-mixing behavior as reckless disregard for consequences, using adjectives like delusional, and psychotic.
Shambala 1939-1987 Tulku Chogyam Trungpa used to say that unfortunately, the most spiritually sought-after, massively transformative, intensive kundalini rising experiences often get people locked into hospital psychiatric wards.
The western medical community has NO ability to distinguish between sudden-onset enlightenment experiences where the native WANTS to radically explode their ego-membrane structure versus involuntary psychotic episodes where the native does NOT WANT to lose what little control they can barely hang onto.
Just as sattvik calm and Tamasik sloth look equally peaceful from the outside, so Tantrikfast-track voluntary ego-membrane dissolution and severe involuntary psychiatric distress also look equally "insane" to the untrained eye.
Generally, Rahu devotion is much better practiced in the tantrik communities of India where they are culturally prepared and acclimatized to the vicissitudes of Professor Rahu.
from Yi Jing, The Book of Changes:
"Its coming is sudden; it flames up, dies down, is thrown away."
"Clarity of mind has the same relation to life that fire has to wood.
Fire clings to wood, but also consumes it.
Clarity of mind is rooted in life but can also consume it.
Everything depends on how the clarity functions. Here the image used is that of a meteor or a straw fire.
A man who is excitable and restless may rise quickly to prominence but produces no lasting effects.
Thus matters end badly when a man spends himself too rapidly and consumes himself like a meteor."
In one of your articles on Rahu, I think, you mention the natal-Rahu conjunction with Lagna in relating to not being wanted.
I definitely can relate to it having gone through several years of that un-nameable yearning for a support never to be found, anger at having been denied or not being wanted at the core, all of which exploded several months ago to the realization that it was the mind positing things around perhaps some facts in order to strengthen behaviors and find a balance around a 'comfortable' operating point.
At that point all of the yearnings dropped, acrimony gave place to understanding. I believe such occurrences can lead adults to regress to narcissistic anxiety( creation of a false self for the constant support or finding validation through other means) if the realization of the complex web of minds' operations doesn't occur.
--a student of Jyotisha
Thanks so much for your comments on the website articles.
I agree wholeheartedly with your observation that the terrible yearning for acceptance can in fact lead adults into compulsive narcissistic anxiety.
That process of creating a false self (poseur identity) by which to gain acceptance, does seem to be very much the default result of childhood rejection. When a better result occurs in context of Rahu's tendency to disrupt the fixed identity- like the breakthrough you describe - it is a cause for spiritual celebration.
I also agree with you that Professor Rahu is the agent for many extra-ordinary experiences and insights, because He causes subconscious desire for intimate connection to erupt into consciousness. Rahu desperately wants ego-recognition from the deities; He craves the praise and glory to which They are entitled.
On the lower levels, this sudden realization that the birth identity is unsatisfactory and the desire to change it surreptitiously can cause plenty of problems with social taboos. Yet on the higher energetic levels Professor Rahu can show us deeper entitlement and connectedness that we ever dreamed of.
wishing you every success in your study of the samayavidya,
Sincerely, Barbara Pijan Lama
Q: Namaste Mrs. Pijan.
... Often in Vedic astrology, the combination of Rahu and Guru is often referred to as Guru-Chandala.
Many times I have read that this yoga has very negative connotations (causing things like deceit, cheating, lying, etc.).
On your site though, you tend to take a very different perspective on it, it seems.
You seem to convey that Rahu tends to amplify any planets conjunct with it and the lord of the house in which it occupies.
Ex. Guru with Rahu will enhance the effects of Guru. This seems to be a far more logical approach to me.
Whether or not this is a good yoga it seems would depend on the dispositor and the location of Guru (bhava and rashi).
So Swakshetra or uttama-Guru with Rahu would probably be a beneficial planet?
Is this correct logic?
Thanks in advance for any information you can provide, it is much appreciated.
Yes, IMO, correct logic.
Guru-yuti-Rahu could not be harmful in every nativity. Sometimes the benefits of a Rahu yoga are strong. Naturally Rahu gives materialization benefits, due to His power to manifest desires. As you say, Rahu is the desire-inflamer and He will amplify Guru's behavior whatever that is re: Guru's rashi and bhava, drishti etc.
One underlying truth to always keep in mind is that Desire, in and of itself, is problematic for those aiming to achieve spiritual peace.
So, even if Guru is uttama and the person is wise and parental toward the world, shelters and feeds the homeless, loves children, is generous in the extreme .... Rahu will contribute a burning desire for expression of Guru's agenda.
Professor Rahu often generates a restless need to satisfy the desire, and desire always leads to another desire.
In this core pattern where Rahu is the perpetual originator of desires, Rahu + any graha typically signifies the occurrence of disruption by desire. risk-rewarding Rahu's characteristic ambitions and quest for privilege may need skillful handling when the craving for Importance erupts. It may be beneficial to track the Vimshottari Dasha calendar of rotating planetary rulers, in order to optimize one's preparedness for these Rahu-style eruptions of passion-for-the goal that naturally occur at regular intervals during the native 's journey along the spiritual path.
The formula which would predict that Amrita-Stealer Rahu + any graha will produce trouble of some sort is broadly correct. But the scriptural definition of trouble generally means that which disturbs the comfortable and habitual rhythms (eclipses). Rahu-motivated trouble does tend to push one out of the habitual comfort zone. That push may be temporarily unsettling (anti-Chandra) but it can also be helpful for spiritual growth (Guru).
Thanks for a great question!
Sincerely, Barbara Pijan Lama, Jyotisha
Q : Namaste Mrs. Pijan,
Usually Ketu is described as the node of disconnection and Rahu of desire.
Also, as you have said, they give the results of their dispositor.
Now my question is, what happens when the dispositor of Ketu is conjunct with the dispositor of Rahu.
It would almost like disconnection and desire come together or something, which would create a rather peculiar situation.
Just curious as to your opinion on this situation.
Great question! However the answer might be as confusing as Rahu-Ketu themselves, which is: the result depends almost entirely on the nature of the dispositors themselves, their bhava, incoming drishti etc.
For example, if the dispositors of Rahu-Ketu are together (yuti) but in bhava-12, not much will manifest - although the native will churn internally, beset with fantasies and unfulfilled but unpermitted desires perhaps (if Rahu's dispositor is Shani...)
Yet, if those graha are in kendra, the results will be active on the material plane. In putra bhava the effect is largely upon the children, or the political or literary or theatrical career, and the performance-art output will express the inner anxiety of the Nodes (detachment and desire) but only of course according to the karaka and other functions of the dispositors.
You are probably right that we might see some sort of Ping-Pong pattern of Attraction-Repulsion running through the narrative of the incarnation, and the Vimshottari periods of Rahu-Ketu and Ketu-Rahu would be quite dramatic!
IMO this would be a fascinating study! It would be valuable to look in detail at the occasions when the two dispositors interact and see what the outcome is on the material plane.
Psychologically we might predict that the person is both mystically inclined (Ketu) and desirous of worldly power (Rahu) in some pronounced fashion where their inner narrative is acted out on a world stage. But it would take a genuine research study to see whether and how true that theoretical prediction might be!
Wishing you every happiness, healing from sorrow, guidance by inner light, and success in all of life's endeavors,
Barbara Pijan Lama, Jyotisha
| Q: Subject: Rahu the
It seems that if I ever get married, it will be a bukti of Rahu. I read on your site that Rahu weddings are marred by lack of foresight, will a reversal of fortunes in the "cooling off" period. I'm concerned because the only time I have believed myself to be in love is during a Rahu bukti - with disastrous results for my self-esteem. The guys turned out to be opportunist frauds.
How can I reverse karmic repetition in the next Rahu bukti?
Seva is a universal corrective to all ignorance and disturbances. Serve others who are in a worse condition than yourself. You may quickly discern how they are creating their own situation via their repeating thoughts and beliefs. This mirror-image provided by the Seva beneficiary may show clearly the ways in which one's own electro-magnetic initiating thoughts and beliefs are creating the present situation.
If the presenting difficulty appears to be Rahu-characteristic behavior in others, the serve those who have been harmed by opportunistic fraud, instrumentalist deceit, or expedient trickery. In the process of serving, an intelligent person may see clearly the self-narrative of those who are playing a script that generates such situations.
Also be aware that Rahu the Mottler-Mixer often simply indicates racial-cultural mixing, a dappled surface such as animal hides, a spotty patina such as fish scales, a smoky valley, or other scenes with patchy brownish-purple patterns of dark-and-light.
Wishing you every happiness, healing from sorrow, guidance by inner light, and success in all of life's endeavors,
Wishing you every happiness, healing from sorrow, guidance by inner light, and success in all of life's endeavors,
Barbara Pijan Lama, Jyotisha
Barbara Pijan Lama Jyotisha Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Zukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Nakshatra Navamsha Marriage Children Wealth Career Spiritual Wisdom Cycles of Lightbody-liftoff Death and Rebirth
The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies!
| "To know the moral precepts and
not to apply them to the cure of obscuring
passions is to be like a diseased man carrying
a bag of medicine which he never uses."
~~ The Life and Hymns of the Tibetan Saint Milarepa