Om shram shreem shroum sah ketave namah
Om shram sreem shraum sah chandraya namah
emotional surrender * emotional reluctance * indifference
Moon * Mens
before declaring any results for Chandra-yuti-Ketu, look for compensating strengths via other rhythmic, routinized, comfort-seeking, psycho-emotional indicators:
Chandra-yuti-Ketu may seem simultaneously familiar (Chandra) and incoherent (Ketu)
Once the compensating strengths have been assessed, expect to find Ketu's influence (in varying amounts) within the typical Chandra-related fields of behavior
see also life-partner patterns indicating the tendency to bond with a fascinating, opportunistic, culturally unfamiliar, unconventional Other due to 7th-from-Chandra-yuti-Ketu contains Rahu
Chandra + chidrakaraka (beheader) Ketu = one may feel (Chandra) segregated, abandoned, sequestered, or cut off from the empathetic, sympathetic, intuitive emotions. One may enjoy relief from the drama of interacting with the feelings of others, via a Zen-style awareness of impermanence.
Chandra-yuti-Ketu = particularly inclined to disregard the conventional sensitivities and cultural boundaries of its bhava and rashi.
Mother-figure may be scattered, apathetic, incoherent, or disoriented.
potential for a maternal-abandonment narrative, which can manifest as physical absence of the caretaker-figure. More often it is a subtler form of abandonment signified by emotional unavailability, maternal disconnection or disorientation, or various expressions of attachment-disorder.
Often the mom is detached or distracted by matters of Chandra's bhava.
Blunted sensitivity to others' feelings = "Emotional Teflon" Most emotional experience seems irrelevant. One perhaps lacks emotional sensitivity but one is also largely free of disabling emotional drama.
Chandra + chidrakaraka-Ketu seeks to surrender to the void (Ketu)
the emotional identity (Chandra) tends to disperse.
dissolved boundaries may result in unconstrained emotionally habitual, self-comforting behaviors
Characteristics of Ketu's nakshatra may reveal the no-off-switch area.
Graha Pakvata * Delayed Planetary maturity
Chandra normally matures at age 24, while Rahu and Ketu mature at age 48.
One effect of the delayed maturity is that until after age 48., one may remain emotionally distanced and less inclined to connect to the mother or caretaker figures, and disregarding of the parents in general.
Just Walk Away
One is blessed by the capacity for emotional surrender, which grants the empowerment of release to walk away from unsustainable (Ketu) environments and relationships.
Ketu-yuti-Chandra in classroom-1 * comfort in physical embodiment, direct action, innovation, new birth * yuti Ketu * emotional detachment allows disengagement from physical body appearance and identity attributes. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates abandonment of unnecessary flesh-vehicles, and easy release from outdated identities.
Ketu-yuti-Chandra in classroom-2 * comfort in collections, voice, speech, history, stories, storage, lineage knowledge * yuti Ketu * emotional detachment allows disengagement from family lineage values, banked treasuries, speech and face. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from outdated languages, archaic collections, libraries, databases, expired historical truths, obsolete storage behaviors.
Ketu-yuti-Chandra in classroom-3 * comfort in cohort, communication, messaging, signals * yuti Ketu * emotional detachment allows disengagement from management roles, teamwork, reporting behaviors. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from outdated conversations, expired habits of information handling, unneeded communication activities.
Ketu-yuti-Chandra in classroom-4 * digbala * comfort in routines, ruts, rates, roots, rhythms yuti Ketu * emotional detachment allows disengagement from the mother and the motherland. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from outdated cultural roots, unneeded policing, expired bondage to a place of settlement and its ethnicity.
Ketu-yuti-Chandra in classroom-5 * yuti Ketu * emotional detachment allows disengagement from celebrity, games, speculative finance, creative intelligence, children. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from outdated showmanship, unneeded drama, expired political ideas.
Ketu-yuti-Chandra in classroom-6 * comforted by service ministry, medication, ailment, accusation, litigation, conflict * yuti Ketu * emotional detachment allows disengagement from disputes, diseases, physicians, criminals, crime, enemies, indebtedness, doubt. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from jail, medical clinics, outdated debts, and expired accusation.
Ketu-yuti-Chandra in classroom-7 * comfort in agreement, bargaining, deal-making, contracts * yuti Ketu * emotional detachment allows disengagement from alliances, agreements, bargains, brokerage, the paternal grandmother,. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from outdated marriages, expired contracts, unneeded partnerships, attorneys, archaic advisors.
Ketu-yuti-Chandra in classroom-8 * comfort in crisis, disaster, initiation, discovery * yuti Ketu * emotional detachment allows disengagement from terror, trauma, sudden unexpected changes, catastrophe. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from disasters, surgeries, invasions, outdated shock patterns.
Ketu-yuti-Chandra in classroom-9 * comfort in doctrine, philosophy, globalism yuti Ketu * emotional detachment allows disengagement from father-figures, professors, guru-figures, preachers, and their doctrines. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from unneeded universities, expired global humanism, archaic worldwide organizations, outdated dogma.
Ketu-yuti-Chandra in classroom-10 * comfort in order, protocol, rank, systems, law * yuti Ketu * emotional detachment allows disengagement from career and professional duties. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from outdated positions, governance roles, socially dignified authority and rank.
Ketu-yuti-Chandra in classroom-11 * comfort in networks, connection, community, friendship * * emotional detachment allows disengagement from marketplace connections, communities, ecologies, networks. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from outdated friendships, unneeded economic connections, expired sources of revenue and social linkages.
Ketu-yuti-Chandra in classroom-12 * comfort in contemplation, research, imagination, Other-World, privacy * emotional detachment allows disengagement from sanctuary enclosures, research laboratories, the paternal grandmother, and private rooms. When the time comes (usually a Vimshottari dasha period of Chandra or Ketu), facilitates easy release from prison, extended detainments, outdated visions, unneeded spiritual guides, expired realms of imagination.
Depending on the bhava of residence, one may feel socially stable in character but scattered (Ketu) in parental (Chandra) commitments and easily manipulated by Others more motivated to achieve a higher station in life (Rahu-7th-from).
Often the mother suffers psychologically from abandonment disorientations and fears which originated in early life and continue to manifest as separativeness and distrust throughout the mother-child relationship. Both Ketu and Chandra are very impressionable; therefore any incoming drishti may alter the severity of the abandonment fears.
The abandonment scenario would not necessarily have been personal and it need not have been real. For example, the may have been raised in a climate of ongoing narrative about losing the house, losing the farm, or various threats and fears which need never have materialized. There is enough PTSD effect even from the constant fear of irretrievable loss and the "despair of increasing vulnerability" to generate the abandonment effect. Characteristics include intense clinging interspersed with intense rejection.
As parents, males follow a comfortable and familiar prototype from their own childhood home. Often unconsciously (Ketu) the male may duplicate the modeling earlier received from his own distant but functional parents.
Partnerships = Rahu in 7th
However the mate represented via Rahu in 7th from Chandra-yuti-Ketu may have exaggerated qualities of adventurousness and passionate ambitions. The partner tends to take expedient risks in matters of Rahu's bhava.
Chandra-Ketu yoga produces relationships characterized by Rahu in bhava-7 including a partnership pattern of coupling with higher-energy, more flamboyant spouses who bring excitement into Chandra-Ketu's rather tame emotional life.
Depending again very much on the rashi + bhava owned and occupied + incoming drishti, the overall pattern of parenting and sheltering behaviors = apprehended as a job in which one is largely disinterested. Yet because parenting provides some measure of protective security (Chandra) one performs the task with reasonable efficiency.
These natives are not always beholden to the social mandate to secure their partnerships via the vow of marriage promise. One may also (depending on graha involved) enjoy numerous partnerships with flamboyant or highly expeditious partners.
Disengaged within interpersonal relationships. The Rahu-Other tends to be the dominant partner who makes most of the choices.
Chandra-yuti-Ketu Karkata tends to be emotionally sensitive but withdrawn . This is a combination for mental and emotional detachment, but potentially also a psychic sensitivity that allows communication with elemental nature spirits of the waters (lakes, streams, rivers, oceans, rain) in a healing way. Meditation practice here makes the difference. If in a structured and supervised practice, the super-sensitive and easily invaded native can serve his community as a vital link to the spirit world.
Abandoning Ketu with soothing Chandra tends to avoid the most demanding styles of personal emotional engagement. Cool calm but not collected. Emotionally present but disengaged and disinterested; holds amorphous, cloudlike presence. Disregard for the consequences of one's own behavior.
May lack emotional accountability. Chandra-yuti-Ketu is often associated with a lack of empathy.
One element which is typically missing from the emotional repertoire is any pronounced emotional need to draw security from an outside source, such as a partner. The native is emotionally dispersed, somewhat ungrounded via the typical roots through family and place of settlement, and often clairsentient.
Generally a tame and harmless personality, unless the passive combination of Chandra-yuti-Ketu is dominated by another graha.
May try to ground oneself through the family, the folkways, the land and its history in the life cycle of a people (Chandra) or patriotic (Chandra) grasping at meaning via national identity. Ultimately these stage-props will fail to stabilize the native within either a family home or within a place.
However, if Chandra's ruler or the bandhesha-4 = strong, one may indeed find a place via the agency of those represented by the graha which rules Chandra or lord of bhava-4. As a general rule, this native depends on others to provide context for the meaning of one's life. Tendency to remain emotionally disconnected from the mother, the childhood home, and the place of birth, even while one can be physically presented and walking through the motions of folkways, ancient customs, and established cultural norms and social expectations.
Only a direct grounding through the mists of the universe to the absolute cosmic center will have any significant grounding effect.
Ketu = unglued, unstuck, incoherent
The emotional identity is evasive, dispersed, slips through one's grasp. In the worst cases, one may become emotionally incoherent.
Numbed to the reality (Ketu) of one's own emotional behavior (Chandra) and may quite ingenuously assert that there is no such thing as emotional reality. 'Every man for himself" is the rallying cry of this yoga.
Chandra is highly impressionable whereas Ketu is not coherent enough to receive an impression. Therefore the native operates emotionally within a Ketu-ized mindset. In this view, one is an independent agent making unstructured laissez-faire movements (Ketu) which have no consequences (Ketu)
Often one appears to be a master of calm objectivity, who does what one feels to be 'necessary under the circumstances' without awareness of consequences.
One's social performance may be mystically charismatic but at the same time there is consistent disregard for social protocol and public behavior standards. One is a free spirit in positive contexts, but just as likely to accept criminal suggestions in negative contexts.
Emotional permeability . If there is to be an outcome of emotional integrity or accountability for the effects of one's parental, affectionate, protective, or patriotic actions -- some other graha, not Chandra, must provide it.
Chandra-Ketu yoga is generally uncomfortable for matters of emotional stability and parenting, but may give excellent results for the practicing mystic.
Generally rather weak emotional boundaries, vulnerable to the psychic projections of others.
Exception: if other more materially focused, grounded graha join the Chandra-Ketu pair
in Ripu-bhava : divorce and substance disorders, financial insufficiency, possibility of prostitution or criminal mischief due to the permeable aura and suggestibility to directions from malicious inferiors
Psychological detachment from the birth-root culture , a neutral or apathetic awareness of the feelings of others, and disconnection from a pleasant but disengaged mother.
The parents, particularly the mother, often have some type of mental-emotional incapacity such as their own childhood trauma, drug/alcohol issues, depression, or frequent unexplained absences from the home (physical or emotional absence) which cause the native to feel abandoned.
Result = less a lack of trust than a deep, spiritual resignation to the fact that human love and nurturing is somewhat unreliable. Thus this yoga is highly benevolent
for meditation and spiritual practices that focus on detachment.
Chandra-yuti-Ketu may have sacrificial tendencies; one is quickly drained emotionally. May attract predatory or deeply needy partners. Chandra + Ketu may sacrifice one's own well-being in the scattered fruitless attempt to protect or emotionally rescue these partners.
If Soma is uttama-swakshetra or well supported by other graha, this yoga bodes well for late-life spiritual practice , or spiritual development through bhakti (emotion) during Ketu Mahadasha.
Puja to Shri Ketu * Ganapati * will be calming and grounding.
|Marriage for Chandra-yuti-Ketu|| |
Regardless of the bhava in which Chandra resides, the partner with Chandra-yuti-Ketu may feature limited emotional responsiveness and a distant disengagement. The Chandra-yuti-Ketu native may be commitment-phobic due to an underlying awareness of the eventual dispersal (Ketu) of all emotional (Chandra) connections.
The Chandra-yuti-Ketu native is often found in marriage or long-term partnership with mates who are fascinating, risk-loving, and expedient agents. The Chandra-yuti-Ketu native may indeed provide their Rahu mate with a convenient platform for accelerated personal achievement.
Significant resistance to making emotional commitments; and should the commitment be undertaken, one may experience a persistent apathy and dissatisfaction in the relationship with the female.
For one in the husband role, if Chandra occupies a Nakshatra of Zukra the characteristics of Ketu's ruler Zukra may describe the nature of the emotional detachment from the wife. ('Wife' can apply to the person who is the dominant pleasure-provider and sensual nurturer in any gender configuration any sexual union.) * Chandra-Bharani, Chandra-Purvaphalguni * comforted by sparkling luxury * protectors of musical entertainments, radiant style, brilliant beauty, Chandra-Purvazadha
| Chandra-yuti-Ketu native |
according to the bhava of Chandra
In addition to the life-mate's qualities that can be assessed from the 7th-from-Chandra, when Chandra-yuti-Ketu the life-mate's qualities assume the mantle of passionate, ambitious Rahu which signals a polarized marriage.
The Rahu life-mate tends to have the stronger personality and greater urge for material-social achievement, which is contextualized by the bhava. Meanwhile the bhava occupied by the Chandra-yuti-Ketu pair causes Chandra's influence to wane in an apathetic environment. The native is not lacking interest in the affairs of that bhava but the environment is often disconnected or disregarding of the native's needs.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-1
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-1. Life-mate-1 may be a passionate partner, intensely seeking alliances, fervent about contracts, terms of agreements, harmony, and trust. Depending upon the rashi and any graha co-tenanting with Rahu-7, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in diplomatic, deal-making, or negotiating environments.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-2
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-2. Chandra-2 usually suggests that the first marriage forms with a partner who is secretive, hidden or mysterious (8). Life-mate-1 may be a passionate self-transformer, intensely tantric, fervent about identity-change, and secret sources of regenerative power. Depending upon the rashi and any graha co-tenanting with Rahu-8 the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in confidential environments which feature sudden upheaval, recycling and rebirth.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-3
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-3. Life-mate-1 may be a passionate preacher, intensely doctrinal, fervent about exegesis of higher meaning, philosophical discussion, and theories of reality (dharma). Depending upon the rashi and any graha co-tenanting with Rahu-9, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in environments such as universities, theological or philosophical discourse, priestly conventions, and the sangha of believers.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-4
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-4. The first marriage forms with a high-visibility partner who can protect the native's public dignity (10). Life-mate-1 may be a passionate careerist, intensely ambitious for promotion, fervent about pyramids and hierarchical structures. Depending upon the rashi and any graha co-tenanting with Rahu-10, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in public leadership environments. The native may need the marriage partner to provide a public facade of respectability.
Life-mate-1 of Chandra-yuti-Ketu in Bhava-5
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-5. The life mate may be a splendid socialite with desire for prestige social linkage via ascendance in economic gain. Life-mate-1 may be a passionate social networker, intensely exchanging and linking, fervent about economic structures. Depending upon the rashi and any graha co-tenanting with Rahu-11, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in gainful social-community environments.
Life-mate-1 of Chandra-yuti-Ketu in Bhava-6
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-6. The life mate may be physically invisible or a withdrawn, retreating personality (12). The life mate may be a spirit-guide with a dream-body, or the life-mate may live in a distant land, or the life-mate may be intensely (Rahu) involved in research, clairsentient guidance, or otherwise sequestered. Life-mate-1 may be a passionate meditator, intensely withdrawn, fervent about spiritual guidance, astral experience, and private prayer. Rahu's mesmerizing qualities can make the mate appear fascinatingly glamorous albeit only within the privacy of the prayer-room, bedroom or the dreamworld.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-7
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-7. The first marriage forms with a partner who is opportunistically self-oriented and physically fascinating (Rahu-1). The first marriage is typically challenged by the life-partner's self-reflexive need for recognition in body-centric behaviors such as fashion modeling, dance, or athletic competition. Life-mate-1 may be a passionate exemplar of physique, intensely engaged in the fleshbody, fervent about the nobility and power of the physical appearance. Depending upon the rashi and any graha co-tenanting with Rahu-1, the mesmerizing qualities of Rahu can make the mate appear compellingly glamorous in fleshly-image environments such as modeling and athletic displays.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-8
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-8. Chandra-8 usually suggests that the first marriage forms with a partner who desires involvement with banking and savings activity. Spouse is often animal herder, historian, keeper, conservator or database librarian (2). Life-mate-1 may be a passionate collector of value, intensely hoarding, fervent about historical values, languages, stories; eyes, face, and mouth; and genetic bloodlines. Depending upon the rashi and any graha co-tenanting with Rahu-2, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in richly historical or value-laden environments.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-9
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-9. Chandra-9 usually suggests that the first marriage forms with a partner who is talkative and a media-centric, managerial, administrative, commercial and communicative personality (3). Life-mate-1 may be a passionate communicator, intensely explanatory, fervent about broadcasting messages and signals. Depending upon the rashi and any graha co-tenanting with Rahu-3, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in commercial, administrative, conferencing, and media-messaging environments.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-10
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-10. The first life-mate = home-based and parental (4). Life-mate may be a fence-builder, passionate (Rahu) environmentalist, intensely parochial and patriotic, fervent about foundational schooling and defense of local roots and folkways, ancient customs, and established cultural norms. Yet the methods of Rahu the Mixmaster typically involve mixing and mottling. The Life-mate's profile is adventurous toward Others whose roots are in the land. Life-mate opportunistically quests for prestige via attributes of home, house, and vehicles of land and sea. Life-mate establishes the desired home-base in marine or estuary environments and strives for the privilege accorded to those who protect this place. Depending upon the rashi and any graha co-tenanting with Rahu-4, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous in environments concerned with land-use, property-ownership, housing, homeland security, underground phenomena, transportation, schooling, and foundational ethnic culture. Often house-proud.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-11
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-11. Chandra-11 usually suggests that the first marriage forms with a partner who is attention-loving and often an opportunistically political or dramatic personality (5). Life-mate-1 may be a passionate performer, intensely theatrical, fervent about children and creative expressions such as gambling and games. depending upon the rashi and any graha co-tenanting with Rahu-5, the mesmerizing qualities can make the mate appear fascinatingly glamorous in political, theatrical, gaming, and creative environments. Often boasts about the children.
Life-mate-1 of Chandra-yuti- Ketu in Bhava-12
The life-mate expresses Professor Rahu's passionate ambition combined with behaviors matching 7th from Chandra-12. Chandra-12 usually suggests that the first marriage forms with a partner that is opportunistically service-oriented and often a medical, military, or ministering personality (6). Life-mate-1 may be a passionate minister of service, intensely conflicted, fervent about engaging with those who are marginalized, ill, accused, or unbalanced. Depending upon the rashi and any graha co-tenanting with Rahu-6, the mesmerizing qualities of Rahu can make the mate appear fascinatingly glamorous albeit in circumstances of war, servitude, poverty, or toxicity.
Misty Winter Morning, Taj Mahal, Agra Bharat
Chandra-Ketu pair is "absorbent"and very much influenced by
The description below must be adjusted to accommodate Chandra's absorptive relationship to other graha.
Dispersal of empathy caused by fundamental (Chandra) disengagement (Ketu) from emotional attachment in the present lifetime.
Caveat: Chandra is exceptionally impressionable. Naturally, the presence of additional graha in the same bhava with the Chandra-Ketu can change this description significantly.
One may feel that the parents, particularly the mother, are withdrawn or unresponsive. As an adult, one may develop an eccentric style of parenting which permits considerable absence, either physical or emotional.
However the psychic gateway to parents and caregivers, particular to the mother, has no barriers. Thus the mother may have a profoundly influential effect upon the child without the child realizing consciously the origin or content of the instructions from the parent.
Typically the Chandra-Ketu native believes oneself to be an independent agent controlled by no one and nothing.
One self-identifies as being an emotionally neutral, non-reactive, independent personality.
Nothing could be farther from the truth. One is indeed emotionally influenced by the parent figures but the site of engagement is deeply subconscious.
Free of bondage to emotional moods and melodrama. Emotionally detached; may"wander away" from parenting and caretaking responsibilities.
Typical early-life experiences may include a mother who withdraws from overwhelming caretaking duties, a mother suffering from depression or disengagement from life, a mother distracted by professional or other non-child-nourishing duties, or a mother whose primary allegiance is to her spouse rather than to her child. This last situation is most common when the father is a vibrant personality (Rahu in 7th from Chandra) and the mother is so drained in the process of nourishing the Rahu-father that there is little energy remaining to resource the children.
If intensified by additional drishti from Shani, may express psychological attachment disorder.
Feelings are scattered into a dust cloud.
Chandra's natural need to bond with others may have been completely pulverized.
Ambivalence toward Chandra matters such as parents, homeland, foundational education, emotional security, daily routine, nourishment, safety, shelter, transportation, defense of the nation, patriotism.
Frequently absent from the home (Chandra). May naturally take to the sea when seeking respite from life's pressures - e.g., sailing, kayaking, fishing. Feels comfortable (Chandra) in wind-cloud-water mixes, such as on a windy, cloudy sea.
Both positive feelings and negative feelings are scattered to the winds.
If Chandra feels competitive (rashi of Surya, Mangala, lagnesha, activating drishti) there may be short-term advantage in life due to lack of problems with grief or guilt.
Life is perceived as inherently uncertain. Yet lacking the natural instinct to prevent harm to others, one may feel liberated to act more freely, particularly gaining ability to have long absences from home, free from the twin burdens of pain and regret. Native is not harmed but one's children may feel that this parent was distant.
The ability to harm others is opened due to lack of concern for personal safety and lack of emotional bondage. Caution is warranted.
However the positive emotions of love and compassion are also lacking.
The ensuing moral vacuum may create a profound insensitivity to the emotions of others. Ketu-Chandra may be unable to acknowledge the plight of those less fortunate than oneself. If other planets suggest evil, harmfully selfish and even dehumanizing actions may feel acceptable
if the natural incoming drishti of Rahu gets compounded by drishti from other sources of materialistic power - particularly from Shani.
In particular, a lack of empathy toward mothers and caretakers, toward the weak or vulnerable, toward the motherland, toward boundaries and borders, toward one's own parents, and toward the emotional component of parenting roles.
Mother is less emotionally available. The native is disengaged from sheltering, caretaking, and parenting tasks; largely out of touch with children's feelings although the external, material duties may be well accomplish providing that Bandusthana and the bandu-pathi are well disposed..
Ego-connection to parents = much reduced. Native = free agent, unencumbered by the needs of others.
Males are disinclined to marry despite producing children, although a 'common law' (Chandra, folkways, ancient customs, and established cultural norms) marriage is frequently developed. Feminine Nativities have mother (Soma) who produces opportunities for polarizing catalysis; specifically, abandonment (Ketu).
Both male and female get into rather peculiar relationships with maternal-type women, due to a lack of emotional clarity regarding one's own intentions.
Sincere but somewhat unreliable due to tendency to disconnect; prone to emotional escape tactics to avoid feeling overwhelmed. A sorrowful individual; far too sensitive to the feelings of others and so one numbs those feelings; in despair of ever finding one's own emotional balance; never truly comfortable in this life but unable to define what is missing.
Tries to be a brave protector. Yet, emotionally numbed, the courageous behavior is modeled on outsiders, not rooted in tangible personal experience of satisfaction in protective and defensive (Chandra) roles.
Particularly in bhava-12, Chandra-yuti-Ketu may produce a gifted psychic who can flourish in a protected (Chandra) environment. Success in psychic endeavors may depend upon the character of the mother (Chandra) who is often absent emotionally.
Excellent for spiritual practice of dissolution and disappearance of boundaries. Philosophical nihilism and meditative traditions like jnana yoga or Zen * Chan may be suitable.
Emotional perceptions may be scattered, disconnected or incoherent. May experience some apathy toward the cultural expectations that all persons should be significantly involved with human feelings.
Chandra-yuti-Ketu is not significantly emotionally aware or involved in human life. Yet scattering Ketu's discouragement of involvement does not per se indicate social disability. In fact, this yoga may increase intellectual clarity by removing emotional distraction.
Nevertheless the native is advised to double-check the emotional condition of others before acting since one is not naturally empathetic.
The mother tends to present as emotionally detached, with perhaps less interest in the native, although she may well accomplish the social-material requirements of her parenting, there is a weak or gone channel of emotional recognition between mother and native.
Mother may feel that she needs to invest all of her energy in trying to connect with her ambitious mate (Rahu drishti to Ketu-Chandra) and as a consequence, mother's energy reserves available for non-mate nurturing (such as caring for her children) remain rather low.
Her attention wanders (Ketu) from everything except her mate. Usually as a carry-through, Mother has little interest in helping to raise the grandchildren.
Devaluation or Disregard (Ketu) toward the Mother. Overall e motional detachment from women (Chandra, mother-figures).
Psychically absorptive breasts and chest, front and back torso, lymph system,"immune" system.
Dissatisfied and doubting of one's mother and women overall. Uneasiness or detachment from the parents and a subtle apathy shown by the parents toward this child, in the childhood home.
Unable to fully connect with the mother. Also unable to fully disconnect from the mother. Even after death or a public declaration of separation, one longs for fulfillment of the maternal presence.
Resignation to a separative, psychologically distanced relationship with the mother , and with all women who hold a supporting or nurturing role. A deep and ineffable, sense of loss for the mother, who seems to have been taken away by circumstances beyond one's control. A longing for The imagined satisfaction of completed union with the unconditionally loving mother.
Confused emotions and strong survival instinct programmed to disconnect from emotional intimacy.
Poor boundaries with an unpredictable Mother: she is both distant and invasive by turns.
Inability to register a sense of personal certainty regarding the portfolio of Chandra: emotional intelligence, maternal-parental instincts, intuition, family, parents, relationship to earth and water. The native may engage in family life indefinitely, driven by a need to belong, without ever achieving a clear public parental identity or a clear personal sense of emotional connection in relationships.
Childhood conditions include an emotionally detached mother. Does not indicate a lack of basic caretaking, but rather, the mother's priorities are elsewhere.
Typically, the mother chooses to be more emotionally available toward her partner; or her partner is so extremely demanding so that no matter how she might rationalize her behavior, the fact is that she has relatively little nurturing energy left for her child.
file update: 19-Jan-2019
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