Sankara thesika saantha poorana annamoolathevi sahaayakrube|
Aum som somaya namah
Somana * Krishnaya
Alakshmi * Nirriti * Vichruta
emotional patterning delivered into the Earth consciousness grid
conferred by the races of
|Nakshatra Trine of Ketu = the witness, observer, detached, disengaged, dissociated, displaced, no limits, abandonment, sacrifice|| |
Ketu-ruled Chandra = dispersed, detached, and scattered to edge of their energy field
Mula pada-1 = pada-1 = navamsha Chandra in Mesha
Mula pada-2 = Navamsha Chandra-Vrishabha
Mula pada-3 = navamsha Chandra in Mithuna
Mula pada-4 = Navamsha Karkata Chandra
Galactic Roots * Comfort Zone
Capitulation = surrendering one's head (decapitated Ketu).
ruled by collapsing Ketu * the Root of the Galaxy
collapsing Ketu = Observer of Cosmic Fires, Resides in the Galactic Core
manifestation of expansive, optimistic Professor Guru + surrendering, apathetic, collapsing Professor Ketu = "chidrakaraka" = splitter, separator, beheader
radical Chandra occupies Mula = "Galactic Root" * dissolved boundaries, chaos, multiple simultaneous possibilities
All comments below must be adjusted to accommodate the role of Professor Guru in the nativity.
As the great natural abundance-giver subhagraha, a well-placed Brihaspati lord of Dhanuzya can provide such a great basis of True Faith in life that even the vicissitudes of ignoring-human-limits Mula can be compensated.
Emotionally, Mula is a difficult slice of the circle of stars, due primarily to characteristic patterns of reckless self-deception.
Vichruta-Soma offers its own unique life challenges including the emotional hollowness often experienced by those born into the Ketu-ruled nakshatra (Azvini, Magha, Mula-Vichruta).
Despite holding grandly humanistic beliefs (Guru), Mula-Chandra suggests that incompleteness and dissatisfaction * Ketu, A-Laxmi * may characterize one's experience of living in the material world.
Tendency toward moral and philosophical Nihilism. May lack a moral compass.
Prone toward a cycle of enthusiastic over-expansion (Guru) followed by emotionally apathetic separating, sacrificial contraction (Ketu)
Mother is typically a disrespecter or disregarder of Emotional Boundaries
Mula-Chandra takes on large humanistic projects (Dhanusha) in philosophy and religious education
characteristic emotional pattern = a huge surge of embracing optimism (Guru) followed by disconnected apathy (Ketu)
Mula-Chandra may lack faith in oneself, whilst the drive to establish a root-connection to honored faith traditions is very strong
The core convictions start out extremely strong but as a rule Mula takes on too much too fast
"burn out" or "bail out" result
Extreme example of widespread annihilation (zero-ing out)
Germany-Nazi 1889-1945 Reichskanzler Adolf Hitler kept up high levels of armament productions despite the expense of a losing war by using slave labor in the WW-2 German prison camps.
Toward the end of WorldWar-2, Adolf Hitler became increasingly hostile to negative reports from the field. His response was not to make corrections, but rather to protect himself (Chandra) from the voices of criticism while surrounding himself only with persons who completely believed in him (Guru).
Hitler died in an iconic state of self-isolation (Ketu) : in a reinforced concrete underground bunker, surrounded by a small team of worshippers.
Note: Hitler's Ketu-ruled Mula-Chandra
In practice, Mula Moon functions like a papagraha .
Like most malefic graha, the Mula Chandra does fairly well in the upachaya bhava = 3, 6, 10, and 11 -- at least in terms of public life.
Mula-Chandra is never helpful for private life, however, as Mula contributes to restlessness and scattering of focus in family decisions.
Mula-Chandra's parenting style is contradictory with a stated aim of family security but voluntary behaviors which introduce dissociation and loss. The keynote of Mula-Chandra is often "avoidable loss " - loss which was caused by the Mula-Chandra's individual choices and not by greater natural forces. After catastrophic loss self-caused, Mula looks back with calm acceptance finding the disaster "inevitable" while many in Mula's environment would label the damage "avoidable".
and also Mula Chandra provides surprising insights for Vrishabha lagna in bhava-8, the natural bhava of Vrizchika co-ruled by Ketu.
Amorality * dissolves the walls-boundaries-limits * alaxmi
Adhering rather to the broader galactic standards, Mula folk are generally not bound by conventional moral or philosophical limitations (Guru-yuti-Ketu) .
Mula tends to perceive both human alliances and cosmic phenomena as only briefly existent, discrete and only distantly and temporarily related to each other.
Emotionally, Mula is unbound . One feels free to expand in any direction that opens upon the horizon. The cause-and-effect relationship of actions-to-consequences has relatively little meaning for Mula. This is especially notable in matters of ethical responsibility, which Mula generally does not recognize.
For example, from my files:
a Mula father who states uncategorically (Mula = uncategorical, unlimited, unconstrained) that he feels (Chandra) it quite natural for his children to experiment with drug addiction, drop out of school, have teenage pregnancies, be homeless runaways etc.
A Mula wife who feels (Chandra) that her sporadic (Ketu) extramarital affairs should not affect the loyalty and longevity of her marriage. According to her, whatever random (Ketu) romantic opportunity (Guru) might arise can be indulged without consequences, since the two things - marriage and Affairs du Coeur - are not connected.
A Mula pastor who feels (Chandra) that dipping into his church's financial accounts for purposes of personal luxury spending should not affect the spiritual integrity of his preaching. According to him, whatever occasional petty theft he might undertake, his personal indiscretion is not related to the philosophy he speaks from the pulpit (dissociative Ketu).
Iterations of Extreme Religiosity
A Conflict of Convictions: Celebration + Despair
traumatized Ketu believes that"nothing matters " . All existence is ephemeral. Arising of material forms is arbitrary and meaningless. All relationships end in abandonment and despair. All life turns to death.
Mula wants to be deeply pious and faithful. There is a profound, lifelong conviction that deep, simple"core" religious power does permeate all of the diverse planes of experience .
Yet directionless Ketu veers from the expansive, pro-development mainstream approach to faith-based, religiously guided life practice.
Ketu sees no purpose in developing or maintaining specific life forms. After a magnificently religious start, Ketu abandons the project.
For Mula, it should be expected that several iterations of the cycle of great inspiration followed by exhaustion and despair will occur during the life of Mula-Chandra . Mahadasha of Chandra may be particularly acute. Mula reiterates the cycle until all possible sources of inspiration have expired .
Inspire and Abandon
Mula feels (Chandra) worshipfully inspired by all things Guru:
Thus Mula embarks in great emotional enthusiasm of belief toward projects of marriage, children, teaching, preaching, and blessings of wisdom.
For Mula, the problem occurs when Ketu feels inclined to abandon the very projects which one so fervently and faithfully embraced! Ketu's destruction is not willy-nilly in Mula, but rather Ketu tends to abandon these specific commitments:
Endeavors of life which are not specifically associated with Guru are normally not damaged by the Alaxmi effect of Mula.
Mula which lies entirely within Dhanuzya, the rashi of religious liturgy , has a particular affinity for extreme religious austerities.
In youth,"too much too fast" is usually the Mula rule with quick immersion e.g. a"baptism" or initiation rebirth followed by a slide into apathy and then movement into another iteration of immersion-conviction-commitment-apathy-despair.
After middle age, the Mula personality settles more socially but the persistent affliction of disappointment in the large-scale incapacities of human civilization tends to remain. Thus Mula-Chandra may find oneself walking through T.S. Eliot's The Wasteland of largely meaningless religious practice or ideological activism based on convictions that one has long since failed to cherish.
Rahu in 9 or Rahu-Dhanuzya + Mula Chandra:
Mula-Chandra may continue under false pretenses to attend in one's baptismal church or hereditary temple after dipping into a life-changing baptism or receipt of a life-changing mantra, long after the promised life-change has reverted to its Ketu-ized empty core..
One may remain engaged in planet-saving environmental activism long after one's core conviction that humans can or will really do anything to change a massive scale planetary process may have long since expired.
Mula may be reasonably productive, especially after the cataclysmic religious embrace-devaluation cycles of youth have weakened, but the issue for them is not meaning in the outside world: it is a lack of meaning in their core.
Mula forms the gateway to the galactic Sun, whose wisdom-forces are not gentle.
Remembering former incarnations outside Earth which provided a more godly body-vehicle, the Mula native does not easily accept the small range of behaviors which human bodies find as their"comfort zone". Rather, Mula tends to push the human body-mind far past its natural capacity.
Ketu's detachment combined with Guru's optimism creates Mula's tendency to violate human-body boundaries for sleep/wake, food/toxins, heat/cold, and pleasure/pain."Alaxmi" gives "bad luck" or reversals of fortune, labeling Mula as the most volatile and dangerous of the Nakshatra .
Mula-Chandra is often externally successful, with a cheerful social personality (Guru) and can-do attitude at work. Chandra-Mula is an inspiring and capable manager in the world. Emotionally however one remains an almost desperate seeker of truth - and that desperation to find Root Meaning can lead Mula-Chandra to acts of excess and risk.
Normal life and conventional relationships leave one unsatisfied.
No-limits Mula can be reckless . The psychological assessment"reckless disregard for consequences " often attends the Mula native.
Mula-Soma especially reckless with matters of emotional health and well-being. The Mula-Soma native may engage in unsupportable risk which threatens the stability of one's physical health, the basis of social security invested in one's marriage and family, one's dwelling place, or even one's national security.
Emotionally, Mula profiles a betrayer who feels they have been betrayed.
Subject to self-destructive thoughts , tinged by a longing for something impossibly distant. This Earth life is not easy.
Mula gives fierce upheavals and catastrophic changes in the physical, emotional, and social environment. Generally there are multiple occurrences of traumatic and apparently unprovoked upheavals such as accidents, revolutions, sudden onset of illness, and sudden changes of social status.
Frequent"rage at the machine" -- embittered, feeling trapped and betrayed by an unjust, unpredictable world.Females in particular are prone to extramarital affairs, in which they often feel betrayed despite being themselves the betrayer.
Mula endures these tests to prove something essential.
|Prenatal maternal narrative of Ketu and Born into Ketu Mahadasha|| Detached and apathetic Ketu is naturally adversarial to the attached and sympathetic Moon. The mother may have been feeling ambivalent (Ketu) about her pregnancy with this child, or simply distracted by conditions of separation or loss in her own life. Perhaps her own mother was dying or there was some other abandonment script playing for the Mom. |
Whether male or female, the Child will be distinguished throughout life by an emotional Mula ritual-priest behavior , in which one bonds to another person by performing the ritual duties of the role , but does not feel much emotional engagement when doing so.
It may be easier for the Mula native to bond with belief systems and less easy to bond with human beings. Despite correct external performance, one is minute-to-minute implicitly aware of imminent separation from the emotional root * nirriti * and this awareness prevents deeper investment in emotional bonding.
The personality allows considerable religious and philosophical development (Guru) but the emotional roots are stunted at birth.
Little overt recognition of any element of emotional need or lasting attachment beyond need of a socially recognized expression for one's ideological or philosophical convictions. One will marry, parent, earn, study etc. in order to satisfy the ritual expectations of the temple order but one is acutely aware of the arbitrary nature of these roles.
Thus being a spouse or being a teacher or being a leader of an empire are all within the purview of Mula.
However it is Mula's awareness of one's impending severance from the role which characterizes the decisions one might take while enacting the role.
This is the interior psychic replay of the Ketu narrative which repeats the saga of the myth of Rahu-Ketu. In the myth, Ketu knows that Rahu will misbehave and therefore a certain beheading or detachment from the directing intelligence of the being is inevitable and further it is imminent. This personality may become successful in outer material undertakings due to other planetary support, but inside emotionally one is forever detached from deeper expectations of conjoinment or continuity.
(Should Ketu be yuti with Chandra in the nativity, the depth of detachment is very profound.)
|Narrative of Lifestyle Change: Conversion, Fanaticism, Exhaustion|
One may immerse oneself profoundly in the ritual beliefs and practices of a singular faith tradition - only to catapult out of this one, exhausted from the extreme engagement, into another equally demanding set of austerities.
There are likely to be several iterations of religious or ideological conversion within Mula-Chandra's life experience.
Mula hears Guru's deep-faith message but in the
personality context of Ketu's what does it matter
apathetic lack of limits :
typically gets out of safe natural limits by overestimating (optimistic Guru!) one's available strength:
one may try to walk on water, rush into burning buildings, and otherwise do super-human things -- usually with severe consequences
Ketu = "chidrakaraka" (splitter, separator)
reckless disregard for consequences
Guru-yuti-Ketu = a highly peculiar and generally unfortunate combination.
Mula-Chandra may agree to take on large projects and deep commitments (e.g. a job or a marriage) yet produce little or no follow-through. This is one of the reasons why Mula women are hard to get married. Their apathy about the follow-through is believed to imply that the married Mula woman will have no issue, or will have issue only after a long delay.
Mula's internal religious teacher (Guru) speaks with a voice which counsels unlimited expansion under guidance of Blind Faith
This cosmic intuition, which is at its Root the voice of the magnificent galactic Sun , is for Mula combined with Ketu's fundamental apathy toward material outcomes.
Plans consider the beginning, middle, and end results of a process. Ketu is constitutionally unable to utilize and fundamentally disinterested in any even remotely resembling a Plan. Ketu has an agenda to disconnect from outdated attachments and remove obstacles to spiritual union.
Professor Ketu sees the interplay of all planes of existence.
For this reason, Ketu is not attached to any fixed results on any particular plane. In human life, Ketu can be enormously frustrating because the Cauda Draconis is not in any way attached or committed to producing or maintaining results on the material plane.
Thus sudden, unplanned, unfocused, reckless, aborted, 'abuktha', going nowhere, no results
The remarkable and not infrequently self-deceptive mixture of Guru's faith and Ketu's apathy can result in devil-may-care actions that look or sound positive at the beginning. Mula are famous for their cheerfully optimistic habit of saying"yes "
However due to the second voice of Ketu the first burst of expansion of entitlements may be followed by a second burst of abandonment (Ketu) or aimless wandering.
Self-knowing Mula natives however simply hold their ground, enduring whatever outside fluctuations occur in the confidence that after every catastrophe, Mula becomes stronger.
Self-destructive impulse extends to the destruction of the primary vehicle of self-continuation, which is one's children. Mula destroys or damages reproductive fertility , often through catastrophic means such as fever of raging infection, accident, or surgery.
If other graha protect enough to make children possible, the first child at least is damaged in some way, and all the children exhibit self-destructive behaviors.
The best life settings for this native involve vigorous physical activity and working professionally in high-stakes, high-conflict environments.
Excellent politicians who naturally instill faith in their followers, and can get people to do things for them with charismatic charm during their initial burst of enthusiasm for an idea.
When the physical scope is too limited, Mula-Chandra 's catastrophe-seeking intuition will find social or emotional upheavals to replace the physical emergency.
|Emotional distancing|| |
Like all the Ketu-ruled Chandra nakshatra, Magha often longs for the company of one unattainable, distant, or uncaring.
A very extreme (and frightening) example =
|Marriage and intimate relationships||Mula-Chandra may agree (Zukra) to take on large (Guru) projects and deep commitments (e.g. a holy vow, a job or a marriage) yet produce little or no follow-through. |
Indeed Ketu = the chidrakaraka (splitter) and all three of Ketu's nakshatra are for this reason somewhat less auspicious for conventional money-and-pleasure oriented alliances.
However for spiritually intentional alliances, two partners can be matched on the basis of their shared Ketu Moons (matched among Azwini, Magha, or Mula) and excellent results can be obtained.
Azwini, Magha, Mula will all characteristically face a lack of deep and lasting connection with Other.
If the partner is too materialistic or otherwise unaccommodating to the Azwini, Magha, or Mula spiritual-detachment directive, Mula can experience frustration in the limited viewpoint of the spouse (partner not seeing all planes, but Ketu sees all planes).
Frustration with spousal fixation on specific forms may follow an exponential trajectory which eventually becomes unbearable to Ketu the Witness. Mula's pattern can lead to abandonment (Ketu) triggered by despair.
On the other hand, a spouse who has their own Ketu-ruled Moon really does understand, and the Mula native can share a lifetime of rather detached but still happy education and travel in the company of such a spouse. Marriages involving Azvini + Magha + Mula are easier when childless, but ironically Ketu natives are unable to know this in advance.
Generally, Mula males are better in bachelor mode, perhaps after producing a few children in an early marriage.
Young marriage is typically entered with exorbitant expectations and the wedding may be a wild celebration of blissful high truth. Yet by middle age the depressing reality of human psychological resistance to merging with the divine can so burden the Mula native that they pull out of even a long-established marriage in a state of exhausted despair.
|Females Only = Ketu-ruled Moon|| |
the female Mula native = "partner-optional"
Although companionship may be appreciated and Mula may cheerful marry with positive expectation (so long as partner also enjoys a Rahu-Ketu ruled Chandra)
Spiritual director of this section of the path:
Trauma profile = fear of annihilation
This behavior is not critical self-blaming but rather a subconscious tendency to place oneself in harms' way , inviting risk, promiscuity, and exposure to catastrophe.
Navamsha Chandra-Mula * intimate relationships
In order to mirror one's own subconscious emotional patterns, one attracts a core partner who expresses one's own unacknowledged Mula behavior.
The spouse appears to become provocatively reckless , trying to incite an eruption of sudden reactivity in the partner.
Mula-Chandra may experience the partner as an agent of dishonesty, violence, reckless disregard for consequences, Or betrayal.
Even when things are going well, the partner needs plenty of volatile change in their life , ideally effected by constant international travel, and intense physical activity such as dance or sport.
| file update:
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