Om bhram bhreem bhroum sah rahave namah
Om shram sreem shraum sah chandraya namah
Earth's Moon conjunct Rahuva
see also: Rahu in classroom-4
feeling ambitiously expedient
needs to feel special
Eclipsus Solis et Lune
Eclipsus Solis et LuneWoodcut from the Nuremberg Chronicle, circa 1493
Eclipse Sun Prominences photo by Wang Letian, March-2015
~~ The Book of Job * Iyov 33:28
| "He redeemed my soul from going down to the pit, |
and I will live to enjoy the light."
When Chandra co-tenants a bhava with Rahu, the native = psycho-emotionally complex due to exaggerated fluctuations of the natural emotional cycles.
The Vimshottari dasha periods of Rahu and Chandra = emotionally charged
Radha and Krishna celebrating Holi, circa 1788 collection of the Victoria and Albert Museum, http://collections.vam.ac.uk
collection of the Victoria and Albert Museum, http://collections.vam.ac.uk
| Public Figures |
Professor Chandra represents local customs, ethnic morality, the safety felt behind borders and walls (mora = wall) and regular predictable routines.
Rahu represents expedient actions, opportunism, leaping over barriers, and irregular patterns of "smoke and shadow".
Chandra = morality, local customs. Rahu leaps over cultural fences, challenges taboo, obscures the protective and definitive borders, while cleverly mixing cultures and ethnicities.
Chandra-yuti-Rahu pair is often described as lacking a moral compass.
Chandra-Rahu yoga is generally a disruptive but impassioning influence upon the social personality and relationships.
In bhava-9, exotic and exciting mixing-and-mottling of the ethno-moral basis
One may have an emotional need (Chandra) to feel the excitement of high-risk, culturally taboo-challenging environments and relationships. Typically one enters these stimulating, shadowy, irregular contexts in the role of emotional nourisher, guardian, comfort-provider, custodian, parent, or protector.
Challenging the customary ways, in a fascinating reversal
The mother is often passionately ambitious for social mobility.
Professor Rahu's motivation is acquisition of social mobility leading to extraordinary privilege. In pursuit of a higher social station with its attendant luxuries, Rahu will use whatever device is available as provided by graha yuti-Rahu, by His ruler, or by His other associations. His method is to appear to have already earned the privilege. However His downfall is caused by over-reaching.
Depending on the rashi of Chandra
Patriotic (Chandra) passion (Rahu) may advantageously, opportunistically affiliate one with the strong emotions of nationalism and ethnic roots (Chandra). His ascendance with Chandra's aid is often marked by opportunistic association with the narrative of safety, securing of racial or national boundaries, promoting ethnic customs, protecting transportation or agriculture, or other narratives of guardianship which trigger an emotional reaction.
Rahu benefits from being the agent who goes to extremes of irregular behavior in order to protect and defend the people who seek safety within the realm of regular behavior.
Typically one has an expediently ambitious mother (Chandra) who achieves considerable social mobility via the means of the bhava in which Chandra-yuti-Rahu resides.
In bhava-9, the Rahu-Chandra dynamo churns up the stagnant customs of ideology and paradigms of belief.
Chandra-yuti-Rahu can yield distinctive results in matters of material achievement when related to a strong benefic or when residing in kendra, particularly in karmasthana-10 where it signals iconic leadership prestige.
Rahu-yuti-Chandra needs to mix and mingle with the very familiar (Chandra) and the exotically unfamiliar (Rahu) within the environment of the bhava that Soma shares with Rahu.
Amplified desires for the soothing routines of comforting candescent Chandra: roots, lands, shelters, nourishment, protection, security, routines, patriotic and parental emotions, rhythms of life, ownership, agricultural fishing, seasonal patterns, tidal flow, comfort.
One seeks emotional identity validation through breaking emotional barriers, being recognized as special or charismatic, and having strongly desirous feelings toward others.
Associated with amplified mental compulsions and emotional volatility.
May produce compulsive emotional behavior, depending on the bhava.
Kamakaraka Rahu + sukhakaraka Chandra = characteristics of emotional impatience to realize one's desires
Emotionally impatient and often incapable of accepting procedural delays in matters of social or emotional recognition and approval.
Chandra-yuti-Rahu projects their own needs and desires upon others. By contrast, Chandra-yuti-Ketu allows others to project their personal needs upon the native .
Both conjunctions may exhibit boundary issues which can be addressed successfully by reflection and awareness of psychic Best Practice.
Amplified emotional need, strong material desire nature .
Projects one's own feelings upon others .
Parenting intensity and instrumental display
The impulsive qualities of Rahu/Chandra promote early motherhood and may generate an unpredictable, self-reflexive, or impatient style of parenting. Caring for children or weakling-others is an instinctive nurturing outreach action which is however appropriated by Rahu's compulsive drive to self-elevate.
Parenting and, by extension, marriage may devolve into instrumental means to ever-striving Rahu 's aspirations and the process of bhava-keeping, gardening, nurturing a home-based marriage, and raising children loses much of its inherent domestic contentment.
Women naturally self-identify with their maternal nurturing powers. However, with Rahu+Chandra, the identification becomes not a source of emotional groundedness but rather a platform from which to self-elevate socially.
Chandra-yuti-Rahu experiences the Chandra-style acts of sheltering, protecting and defending as emotionally exciting, and power-validating.
Typically the native 's dominant parent, usually the mother, also lacked boundary consciousness . The dominant parent may have felt free to project their own feelings and perceptions upon the child. the native replicates this emotional habit in the process of raising their own children.
One's own relationship with one's parents becomes highly complicated, particularly when the parents also have 'nodal moons'
A family of Examples:
Life with a Rahu/Chandra person can easily become a soap opera. Chandra-yuti-Rahu generates a deep need for intensely needy (Chandra), reactive, and volatile relationships with emotional intimates (parents, children, lovers) that is never satisfied (Rahu).
One may feel emotional need for risk-driven excitement. The excitement producer = Rahu, whose ambition drives The preposterous but rapid quest for higher privilege (Rahu). The cycle cannot be fully satisfied; the kamakaraka's desire recycles in perpetuity.
Unfortunately due to the bbsessive-compulsive ambitions of get it now Rahu , the cycle is rarely broken by mature consciousness.
In extreme cases involving Shani, Kuja, or temporal papa-graha, the mother may be so addicted to invasive control that the natural maturing separation of her children is perceived as a threat to her survival.
This extreme dependency on one's projected self-image as a nurturing, protective mother (which cannot be sustained as the child grows independent) may lead to clinical conditions such as 'Borderline' Personality Disorder.
For these natives, demand for a deeper satisfaction penetrates all of life.
the native may be be charismatic, creating a social ambience of excitement and personalized engagement, if Chandra is in a good rashi or bhava, and well supported by Chandra's lord.
However, in an uncomfortable rashi, or in dushthamsha, Rahu + Chandra may attract public censure. the native may get involved with taboo activity (esp. sexual taboos, especially if Kuja is involved) and in their passion to be emotionally "involved" may cross approved social boundaries.
In the reactive, invasive parenting style especially, children's psychic integrity may be compromised. If punitive Shani is involved, harsh punishments to children, by the afflicted parent, may cause social consternation.
Can be a fabulous hands-on healer with good tutoring on boundaries. When these folks are given permission to enter the deep inner space of a wounded person, they can work true magic. the native may be a psychic or intuitive reader/healer, if Budha is strong.
Even when socially successful, this native will have boundary issues. One must acquire the wisdom to respect others' limits. To live happily, the native must give vent to one's healing/penetrating/invasive/protective instincts. Yet, self-knowledge (when that is available!) also directs that this native must be guided and supervised to manage their personal extremes.
Sudden and dramatic emotional changes causes by eruption of privilege-claiming or power- possessive desires in the Mother.
The Mother is the primary agent of personal disruption. She is unstable emotionally, excitable, volatile in her relationship with the child, and often involved in some variety of taboo cultural mixing or emotionally disruptive, manipulative, controlling, or possessive behavior toward the child.
Chandra craves emotional protection, the Mother may send out two sets of different or contradictory signals: one set encouraging the child to follow all the accepted social protocols in order to always be safe, and another more subtle set of role-modeling behaviors which exemplify courage in challenging rigid rules and taking emotional risks.
Characteristically an emotional risk-taker. Enthusiasm for jumping into new identities, for accepting nurturing and caretaking opportunities in unusual circumstances, and for challenging the stable emotional balance in existing interpersonal relationships.
Males may possess an unusually high level of female intuition and a deep interest in healing. Feminine Nativities are capable of assuming conventionally male roles with aplomb.
Often a fascinating person mesmerizing charismatic, attractive, and somewhat mysterious.
Likely to achieve fame or notoriety for their ability to successfully challenge cultural taboos and win remarkable struggles with social convention"against the odds ".
Male is interesting to women. Female is charismatic and exciting. Both males and Feminine Nativities are able to challenge the cultural norms which dictate emotional and sexual relationship legitimacy, switching gender roles and adapting to new emotional identities with ease.
Extra-ordinary (Rahu) familiarity Chandra to the public.
Empathetic appeal (Soma) for extraordinary promotion and privilege (Rahu).
Exotic appeal to the classes which form the base of society
Amplification of ambition to obtain parochial, parental, agricultural, familiar, localized, rhythmic, comfortable, homelander entitlements
Exaggeration and amplification of the emotional feelings. Particularly represents the characteristic and forever recycling need for an immediate, absolute, utterly complete emotional merger with another human being.
Chandra-yuti-Rahu may signify emotionally intense and potentially taboo-breaking relationships with caretakers, schoolteachers, parents, and mother-figures (Chandra).
The mother is an extreme person: passionate, sensitive, and significantly lacking emotional boundaries. The mother may be emotionally invasive, a hyper-nurturer, a rescuer-protector, or some other dramatized emotional character depending on Soma's rashi.
The Nakshatraoccupied by Chandra is also very important to understand the inner needs of this native.
Chandra-yuti-Rahu = at least twice married and has a volatile while also very intensely engaged relationship with one's mother, unless the teachings of Professor Chandra are subject to prolonged and repeating lessons (usually via constrictive drishti).
The passions run strong.
Emotional needs are dramatic and volatile.
One seeks impulsive, often overtly instrumental ways to satisfy one's need for emotional security.
One may take risks (Rahu) and break taboos (Rahu) in order to gain access to beauty and luxury
A passionate desirer of harmonious agreements especially marriage (Zukra).
Chandra-yuti-Rahu produces emotional volatility and intensely magnified passions.
|Marriage: Rahu-yuti-Chandra|| |
The mate, signified by Ketu in 7th-from-Chandra, may have qualities of "mismatch" and oddly peculiar in character.
Much depends upon Ketu's bhava.
Rahu-yuti-Chandra indicates magnified, amplified, ambitious emotional neediness, suggesting that the native is a central focus of nourishment in the partnership which may leave the partner somewhat drifting or abandoned. Betrayal of the marriage promise is not necessarily forecast; however if the culture permits remarriage, and other factors point to multiple spouses, the emotionally passion of Rahu-yuti-Chandra is also a factor in ambitious (Rahu) marriage arrangements.
1 - fleshly appearance, unique personality
2 - treasuries of treasury + historical values, voice
3 writing, media production, messaging, commerce
4 homeland security, folkways, ancient customs, and established cultural norms; infrastructure such as roadways and housing
5 politics celebrity-arts
6 litigation accusations addictions pollution
7 marriage alliances deal-making
8 mysteries secret knowledge
9 religion ideology priesthood
10 social governance; public visibility
11 - gains of achievement, marketplace income
12 private liaisons, imagination, research
Rahu + Chandra = Sudden and dramatic emotional changes causes by eruption of status-seeking ambition or privilege-seeking desire in the Mother.
If Chandra is otherwise stable, the parents may coordinate as a team thus Chandra's effects may be attributable to both parents working in concert. In the narrative below substitute the word"parents " for the word"mother" if the homelife is fairly steady.
Mother = a highly complex influence upon the native . More so if there are additional graha yuti Chandra-yuti-Rahu .
Example of a super-complex mother:
When Chandra-yuti-Rahu, the Mother = a primary agent of both self-elevation into higher rank-visibility-privilege and also she causes the most dramatic personality development disruption. the native must please the mother and the mother wants the native to behave in ways which increase the mother's own status-rank.
Mother may behave in an excitable, volatile fashion due to her personal ambition invested in the desired behavior of the child. Manipulation via withholding then flowing affection and praise is often the only effective method to get the child to do what is wanted.
Mother may transmit two sets of different or contradictory signal-sets:
the native is oneself, characteristically, an emotional risk-taker. Enthusiasm for jumping into new identities, for accepting nurturing and caretaking opportunities in unusual circumstances, and for challenging the stable emotional balance in existing interpersonal relationships.
Jaimini Sutram, Ch4, Shloka 53-54
(Trans. P.S. Sastri, Ranjan Publications, New Delhi, 1987)
"If the Moon and Rahu are together in ninth from the Atmakaraka or Lagna,
the child will assume the nature of the destroyer of every thing."
|Rahu drishti to Chandra|| |
Due to Rahu's ability to cast drishti upon the bhava 5-7-9 from His radical place, Rahu drishti to Chandra is quite commonplace.
Nevertheless the drishti of Rahu upon Chandra indicates an emotional-development disorder (Rahu) of some variety. It need not be severe but it will be present. Some disruption (Rahu) of the flow of mother-nurturing protection generally occurs when Chandra accepts a drishti of Rahu.
Furthermore, the childhood home is destabilized due to the mother's exotic (unconventional) behavior, and there may be interruption of the normal security derived from organic development of the childhood relationships due to movement away from the place of birth. The most typical expression is that mother accepts professional duties outside the home while the children are still developing. Whichever bhava is owned by Chandra will show the unusual behavior of the mother.
Often the mother has some type of emotionally unstable (Rahu) desire behavior such as emotionally-driven need for self-promotion, possibly careerism which takes the mother out of the home (Chandra) and promotes one into the public view via career responsibilities; or addiction, crime, promiscuity, or other disruptions of the mother's dedication and attention to the well-being of the child.
The interrupted (Rahu) development undergoes a spin-doctor"cover-up" (Rahu, eclipse) in the native 's self-narrative.
Often the role of the mother or mother-figure is amplified into some saintly or exotic persona that is a super-mother.
| 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso |
Stages of Meditation
root text by Kamalashila, trans. Geshe Lobsang Jordhen, Losang Choephel Ganchenpa, and Jeremy Russell, p.76
"What is the Bodhisattva's Way of life?
It is the way of life that follows naturally from having cultivated the awakening mind of bodhicitta. Omniscience is achieved only through the process of purifying the disturbing emotions within your mind. It cannot be achieved merely through wishes and prayers.
All the activities of a Bodhisattva can be included in two major categories:
If the practices of giving, ethics, and so forth are to be perfected, they should be supported and influenced by the practice of wisdom. Without the practice of wisdom, the first five of the six perfections cannot actually become practices of perfection. In order to cultivate such wisdom, you must first cultivate the genuine unmistaken philosophical view that is known as the view of the Middle Way, or Madhyamika.
...even when you have understood the wisdom realizing emptiness, that alone will not become a powerful antidote to ignorance if it is not supported by other practices such as giving, ethics, patience , and so forth. Mere understanding of selflessness is not sufficient to defeat the disturbing emotions."
file update: 20-Jan-2019
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