For God hath not given us the spirit of fear; but of power, and of
love, and of a sound mind.
~~ 2 Timothy 1:7
~~ 2 Timothy 1:7
" Progress comes by maintaining constant effort in daily practice."
QUOTATION from Tenzing Gyatso, A Policy of Kindness: An Anthology of Writings By and About the Dalai Lama. (1997).
OM sham shanaishcharaye samah
Sauri - Sauron
Shanicarya - Sanisvaraya
Saturan - Sauran
Sætern - Saturnus
the seventh one
kevan - kaiwan
kρονος - kronos
El - Eli
// The Old Sun // the best Sun //
Arya - Ars
Arietis - Aries - Avinas
fear of being dominated
fear of being attacked
fear of being invaded
Paul Gauguin (1848-1903).
Vision of the Sermon (Jacob Wrestling with the Angel), 1888.
Oil on canvas at the National Gallery of Scotland.
Public Figure Examples
[lawful governance weapons backchannel duties] [paradigm of belief demands sleepless behind-the-scenes work]
resistance to impulse + obligation to make regular, stepwise movements
[Dhanayoga Shani-2 rules-11] voice, song, family history, accumulated values, capital
resistance to collaboration + obligatory communications about war, blood, aggression
communicates in a regulatory-disciplined style about imagination, seclusion, distant worlds, research, clairsentience, private prayer * discussing mundane realities, talking about pressure
resistance to parents + obligation to protect the home culture
resistance to celebrity + obligation to regulate creativity, children
position of compromised integrity via both rashi and bhava where social-duty Shani is weakened by Mesha's selfishness and Shani-5's fear of center-stage roles (5).
resistance to dereliction + obligation to lawful ministry of service
resistance to equity + obliged to maintain lawful alliances
[mature, unyielding, dominating, stubbornly change-resisting, political, romantic, parental, protective lifepartner]
resistance to hidden forces + obliged to lawfully keep secrets discovery
Behari commentary = Shani-Mesha-8: "Increased longevity, but educational career, happiness from children, physical health and conjugal relationships are very much afflicted."
[old priesthood of fire and blood] [rigid fear of systematically invasive beliefs] [stubbornly dominating orthodoxy] [maintains the lawful doctrine of first-arrivers]
[intimidated aggrieved deal-making father] [father may have brain challenges]
[Shani-10] [nīcha] [svabhava]
resistance to social conventions + obliged to lawfully hold high-visibility roles
maintenance of maladaptive societal structures * law of blood revenge * refusal to remove hate-based laws
[Shani-11] [nīcha] [svabhava]
resistance to friendly association + obliged to make lawful marketplace connections
[lawful governance mandates backchannel wartime duties] [paradigm of belief demands sleepless behind-the-scenes work]
[blood-and-brain pressure imposes lengthy isolations] [scarce resources for private relaxations][clairsentient intuition restricted by primitive fears]
private research, required sanctuary
Mangala = neutral toward anti-movement Shani
Shani experiences the aggressive, invasive rashi of Mangala = hostile environment
Sober Shani requires patience, yet competitive Mesha represents impatience. Mesha is overall a challenging rashi for Shani to manage.
Shani-Mesha game-plan scripted elements may include
Shani-Mesha may offer advantage in coarse, vulgar, primitive, or rock-bottom basic conditions. Helps those who serve the underclass, who work with violence against humans, with intimidation, with blood, with corruption, with hatred and greed, with extreme physical fear, with animals including microbes, work with weapons and war
NINE PADA OF MESHa
Aśvini pada 1-2-3-4 ruled by Ketu.
Challenging for Structural Shani due to Ketu's formless, impermanent agenda which evacuates Shani's systems. Nevertheless, Aśvini pada indicate inventors, physicians, and horse-people. Success with mature understanding of the inherent dichotomy of permanent-impermanent.
Bharani pada 1-2-3-4 ruled by Shukra.
Of the nine pada within which Shani falls nichha, these four in Bharani are the easiest. Shani and Shukra enjoy an enduring friendship. Success with time and hard work, especially in Shukra-related fields such as banking, evaluation, values-judging, food, music, history, acquisitions.
[sparkling Bharani-1] Simha creativity theatre romance intelligence display
[calculating-strategic Bharani-2] Kanya servitude analysis logical argument imbalance
[reciprocal Bharani-3] Tula brokerage trading equity contracts
[secretive-erupting Bharani-4] transformation camouflage shock rebirth revolution
Krittika pada-1 ruled by Surya.
Shani and Surya being mortal enemies, Kṛttikā-pada-1 is the single most challenging pada for Shani. Krittika signals politics (which Shani loathes) creativity (which Shani dislikes) and unique entitlements (which Shani denies).
Beneficial results from [nīcha] Shani
The curriculum taught by Professor Shani in any rashi can give optimum results in association with karma-sthāna.
The disciplined approach of Professor Shani in any rashi produces systematic order, rules and regulations, and reliable methods of social-institutional governance.
Professor Shani is most comfortable in His teaching practice when He:
Enduring Shani produces best results * during the passage of lengthy periods of time * when He is placed in a kendra-bhava 1-4-7-10.
Shani also performs well *with age, realism, and common-sense experience* when placed in the upachaya bhava-3, bhava-6, bhava-10, and bhava-11.
Shani-Mesha can produce very positive results in certain arrangements:
karmesha-10 in bhava-1 for Mesha-lagna or Urisha indriya-lagna = distinguished governance (10) in conditions of government corruption, greed, caste bigotry, ethnic violence, blood feud, superstitious fears.
vriddhi-pati-11 in bhava-1 for Mesha-lagna or Meena indriya-lagna
Dementia Caretaker Principles
Fear of Competitors
Social Ranking via Bloodline
Shani [nīcha] may impose a fearful, rigid, fear-based bloodline-based social pyramid, typically with strict hierarchical ranking and tight unforgiving formal protocol. Tribal caste domination.
Ethnic blood war, blood-health disorders, brain disorders:
blood-hatred and ethnic-tribal survival resistance to systematic social-legal governance.
Fear and hatred toward institutional organization. May be associated with oppositional-defiant disorder.
Resistance [Shani] to force [Kuja]
Fixed state of resistance to perceived invasive threat and hatred of invaders.
Outcomes for the nichha Shani depend not only on the disposition of Mangala (and upon Shani's navamsha situation) but also upon Shani's bhava of residence. Shani-5 may produce heavy responsibilities for children (new life Mesha) or difficult pregnancies perhaps with difficult timing [Shani] or in difficult social-material circumstances.
The frustration of [nīcha] Shani arises from limiting conditions of racial-blood-physical scarcity and isolation. These harsh restrictions seem to be imposed by outside persons or events.
Breaking the so-called Curse
The spell (curse) of [nīcha] Shani can easily be broken. One may realize in a [akashic memory patterning]-dissolving moment that these intimidating, restricting, bigoted, bullying, nay-saying " others" are merely versions of oneself who are providing mirrors of one's own obverse originating impulse. (It was a thought, feeling, or action.)
Good people must do bad things (because the karmic obverse-system requires it). Bad people must do good things (because the karmic obverse-system requires it).
In that moment of acceptance of reality, Professor Shani beams with austere happiness as the Lesson Has Been Learned! Everything in duality-Earth has two sides! OK!
After that realization, the experience of intimidation by outside forces begins to dwindle. At each re-occurrence, one is blessed with the intelligence to ask the question: if I am experiencing this [akashic memory patterning] now, what was the system-mandated antecedent?
Shani-Mesha tends to put most of its regulatory, ordering, step-wise energy into building a shield of resistance against hot-blooded youth, warrior-competitors, against new birth, and against the instinctive, muscular urges of sexual pursuit, innovation, and movement.
Shani's social-ordering mandate struggles against Mangala's animal-vitality instincts. Fierce Constraint upon Kuja's kinetic forward pursuits such as survival hunting, competitive fighting, and sexual mating.
[nīcha] shani = primitive conflicts; blood-wars interfere with lawful government
in bhava-4: hard physical labor, scarcity and harsh survival conditions even possibly violence in the childhood home
Life-force vitality starts out fairly low due to most resources being deployed in battle.
Yet reserves of available life-force increase over time. Restrictive Shani gives better results with the limitations of age. The second half of life is typically easier.
Eventually, the native comes to understand the nature of the battle and this hard-won understanding deploys one's energy in a more shrewd and effective manner.
Compensating Jyotisha factors can increase or decrease the vitality levels at birth.
Gains of strength are expected when Shani = in kendra. Shani-Mesha will gain the power of endurance when in parivartamsha with Mangala in a rashi of Shani.
Additionally weakening of this disadvantageous placement may occur if Shani is simultaneously fighting other battles, such as Shani in hostile putra bhava or Shani-yuti-Rahu , which are both rather debilitating situations for the Lord of Static Anti-Change.
Shani-Mesha = slow start, characterized by a fear of invasive, dominating personalities which creates a psychology of resistance [Shani] to movement, sexual vitality, and birth (including one's own birth) in the context of constant [Shani] explosions of newness and blood.
The locus of muscular [Mesha] limitation [Shani], pinching restriction, and valiant struggle against blood reality is often in the brain itself.
[nīcha] Shani can be associated with learning disabilities related to inadequate opportunity for physical movement, and ailments which are present at birth, often related to the blood or the brain. It is also possible that Shani-Mesha would manifest as social-educational restrictions based on racial (root) blood-identity [Mesha].
One may respond to Shani's at-birth limitations with considerable adaptive success, as the native must [Shani] act independently [Mesha] of conventional process.
The lifescript is usually distinguished by challenges in matters of birth, blood, brain, and restricted movements.
Professor Shani's teachings are intended to elucidate the system of [akashic memory patterning] which means obligatory action. The core principle of the karmic system in a dualistic subjective-objective mentality of Earth = every action produces a reaction; thus every thought produces its opposite thought, and every feeling produces its opposite feeling.
According to the etheric-originating karmic mechanism, if one has been the perpetrator of actions which have produced consequences of limitation and scarcity for those who seem to be outside oneself, the non-self objective others, then one must eventually experience these same physically-based, third-dimensional, frustrating insufficiences as a subjective personal experience.
The obverse-reverse mechanism can begin on the subjective side where one feels that an outside person or group is enforcing some species of Shani-type limit-lack-insufficiency-crush-pinch-impedance upon oneself. Or, the cycle can begin with one's own decision to impose this Shani-style experience of fear-reduction-brittleness-cramping-starvation-restriction upon (what appear to be) other sentient beings.
They are not " others" of course. They are distorted-mirror versions of one's own self. The karmic system simply ensures that everyone who participates in Earth's dualistic perceptual system must see Both Sides. Not every human who is presently incarnated on Earth is participating is participating in the karmic system, but most are.
Those born with [nīcha] Shani are typically experiencing the " subjective phase" which completes the section of Professor Shani's principled curriculum which educates all Earth-humans in the ways of the cycles of duality that govern all perceptions within the Earth-human mind.
The typical starting-mechanism for the particular [akashic memory patterning] of [nīcha] Shani may manifest from their seed-expectations as invasions, intrusions and forceful impositions [Mesha] at the level of brute physical reality.
When Professor Shani awakes after birth and finds Himself in the hostile classroom environment of Mangala-ruled Mesha, Shani's reaction to the invasive energy is naturally stiff resistance.
Mesha-style invasions may occur at the molecular, cellular, muscular, musculo-skeletal, glandular, or other physiological levels. It could be an entire army or a single germ.
The invasions often produce mirror images upon the emotional, social, financial, and mental levels. Thus one may notice a recurring pattern of Shani-pinch, Shani-exclusion, Shani-non-permission in matters of the physical body's free movement.
Depending on Kuja's empowerments, Professor Mangala's urge toward physical-sexual movement may be very strong. When Shani's ruler Mangala is empowered, the native could easily manifest as a dancer, stage performer, athlete, military champion, fashion-model, physical therapist, surgeon, deep-sea diver, race-car driver, miner, and many other uber-Kuja, muscle-driven activities which permit free and potentially exhilarating movement.
Nevertheless, [nīcha] Shani will impose the Pinch in the department of life indicated by Shani's bhava. The angle between Mangala and Shani is important. Mangala in 10th-from-Shani iis particularly acute, showing one who may have vigorous movement and intense restrictions as well, resulting in a highly frustrated personality.
In the end, because the powers of Shani vs Mangala are equally matched in the Shani-Mesha invade-resist environment the resistance is largely futile.
A stand-off is called as the native recognizes that most of one's life-force energy is being consumed in the battle between the irresistible force and the immovable object.
Shani's goal of species-survival will be met, although many dangers and obstacles do indeed obstruct the life-path.
Learning Path of Limitations upon the Life-force Impulse
Shani wants law and order . Shani wants cool and dry routine. Shani is systematic. He craves a lawful, bureaucratic government structure, maintained by experienced elders. Shani needs hierarchy, normality, predictability, discipline, age, conformity, regularity, and austerity. He is cold, dry, brittle, and hard.
In Mesha, Shani feels constantly under attack.
Mesha is the home of Shani's enemy = the young, hot, bloody, aggressive Mangala. In this hostile environment, Shani feels constant anxiety . Shani-Mesha lives in a state of fear, trepidation, and ongoing threat to His weakened and debilitated rigid systems. In Mesha rashi, Shanicarya like an elderly warrior may feel rather desperate and is often looking for reinforcements. He worries about another attack.
Psychologically, the [nīcha] Shani endures a lifetime pattern of chronic attacks upon the material, social, mental, and emotional structure of life .
Conditions in the bhava of Shani are explicitly hostile and disorderly due to the blood-impulsiveness of Mesha. Each attempt to impose a principled, predictable routine in this bhava produces more frustration.
Social Structure can Fail due to Blood Fighting, Strongman Bullying, Alpha-Male Dominance, and Primitive Action
[nīcha] Shani produces a steady underlying expectation of social system-failure. Shani says: the day is coming when the structure will collapse under assault. There is much pessimism, nay-saying, and erosion in the rule of law.
The failure of lawful order often results in conditions of anarchy and invasive [Kuja] crime, especially rape and murder.
Shani's social conformist behavior requirements = constantly challenged by energetic, misbehaving, narcissistic entities.
The agents of attack = "alpha" males, sexual competitors, dominators, the blood-thirsty. One's own vital life-force and interior instincts tend to be repressed by the system. Predators produce a steady state of unconformity and misbehavior in matters of the afflicted bhava, so that Shani-Mesha may feel apprehensive in a world that is threatening and seemingly unlawful.
The life of Total Surrender 1910-1997 Mother Teresa of Kolkata also offers a splendid example of the misery of [nīcha] Shani-5 caused by resistance to political intelligence = political ignorance.
Her celebrated later life commitment to extreme service is also much amplified by her fabulously intense seva-yoga of [uchcha] Rahu yuti [uchcha] Chandra in Vrishabha-6. Also, her ability to promote extreme service as a cause célèbre - although she resisted direct political action - was much heightened by Surya-Mangala-9-Simha. No doubt, she was a powerhouse of mercy.
Her famous commitment to serve the ostracized and destitute (6) at their time of death (rogesha-6 Shukra in 8; randhresha-8 Chandra in 6) was compounded by her fierce refusal to demand political changes in the larger social system that was causing the injustice.
Her mission was often criticized for its staunch acceptance of the socially enforced brutality (Shani-Mesha) which many perceived to be the structural cause of the terrible poverty, humiliation, and disease endured by her beneficiaries. But she wasn't about to try to change that.
Shani-Mesha is primitive [Mesha] in action: abrupt, direct, sometimes bloody, muscular, sometimes brutal, fierce, and utterly neutral toward the vulgarity [Shani] of the flesh-body [Mesha]. Total Surrender 1910-1997 Mother Teresa of Kolkata [Somana-yuti-Shani] did not perceive her duty as abstract or complex or intellectualized. It was physical [Mesha] and it involved simple, direct movements - such as gently turning the heads of the dying so that they could face the sun.
. She enacted the plain-and-simple steps [Shani] which helped to infuse the reality of physical death (Shukra-8) with basic humanity (Chandra-6) - and assured by Shani-Mesha drishti to 7, 11, and 2 - simply no more than that.
After a long struggle, Shani obtains vitality, priority, and the lawful right to be First.
Obligation to Practice the Rules of slow, step-wise, established social practice; just and orderly distribution of assets [Kumbha]; and the ability to coordinate graciously with the effects of Time
A tremendous worker, one is very active - often, hyperactive - due to [nīcha] Shani having so little permission to rest.
Illnesses of blood and brain, due to lack of rest.
One feels chronically that there simply is not enough time [Shani] to do things in an orderly way; but in any case something must be done; and that with haste.
There is a great fury to accomplish long-term plans within a highly compressed time frame. It is a super-human drive to accomplish more in less time, which can overflow into an Atlas Complex --feeling that the whole world rests upon one's bony shoulders.
Tendency to rush into commitments and responsibilities without adequate assessment of the time and resources required. Shani's usual caution and restraint is almost completely lacking.
The laboring life begins in adolescence and retirement comes very late, if at all.
Neither does Shani-Mesha age gracefully
the Golden Years are often burdened by ailments of blood, muscles, and brain [Mesha].
Time works less to the one's advantage for Shani-Mesha.
There may be little opportunity to practice, repeat, or constrain the great rush of Mangala's energetic onrush into the next major challenge.
One may wish to lengthen the days and bargain for more time, but time is the one thing not provided in a life which may otherwise be greatly satisfying.
whomever one cares for - whether a beloved elder husband or thousands of the dispossessed who need safety [Shani] and order in their final days
Mature, slow, conservative, and fearful Shani is trapped in the hostile environment of adolescent, fast, innovative, competitive Mangala.
Things that benefit from drawing out, extending, reducing, constraining, and limiting are fraught with difficulty.Shani is debilitated in the rashi of His enemy Mangala.
Shani's systematic regulation of society via fixed ranks and rigid hierarchies is significantly compromised in the rashi of blood-instinct Mangala.
The primitive environment favored by impatient Mars the Hunter affords lawful Shani very little respect. The native feels over-ruled by those stronger and faster; and chronically lacking basic respect.
The psychological oppression over-identification with"me first" ethnicity, believing that"blood superiority" entitles leadership (it does not). War for ethnic dominance.
social class privilege, personal traits, individual achievements at the expense of public welfare. Shani-Mesha endures a bitter struggle to achieve dominance through true humility, often being humiliated in the process.
Displaced competitive instincts
transferred from the natural, individual realm of hunting and athletic sport [Mangala] into large-scale group social and economic order.
Prefers a "system" of winner-take-all.
Debility of this position is mainly attributable to the native 's instinct to fight for social recognition rather than to earn it. The native is easily frustrated by conventional methods and established order, and one will be in a position to"buck the system" rather regularly.
Shani oppresses the conditions of Birth or genetic identity
Shani-Mesha encounters the [akashic memory patterning] of denial to enter the class of First Rank.
One may enact the obligatory struggle via second-class roles
become the second (or subsequent) spouse who struggles to gain priority
be born into a second-class gender
have a second-class status
Within His mulatrikona [0-20 degrees of Kumbha] and in [uchcha] Tula rashi, Shani enjoys a neutral acceptance of the rule of Law in the physical and social worlds.
Shani trusts in the Law and calmly supports its application to all situations of Life.
Shani does not waste energy in His own or friendly signs. Indeed, Zanaizcara is the very paragon of austerity and skillful conservation of resources.
In Vṛścika and Mesha, ruled by Shani's battering intimidator Mangala,
Professor Cautious Shani is constantly under threat of the battered breakdown of the rule of Law
Dangers of self-initiated blood killing and war [Mesha] or other-initiated eruptions of shocking, sudden movement [Vṛścika] terrify Shani, putting Him on the defensive for a lifetime.
Shani-Mesha may hide in a psychic barricade, quaking in terror of the next attack.
For Vṛścika indriya-lagna, in bhava-6, + Surya:
It is important to be extremely honest and realistic about one's social position and career, at all times - due to the oppression of Shani upon Surya.
There may be some serious ego-membrane struggles as Royally Entitled Surya attempts to claim talent or public leadership which exceed one's abilities or social permissions.
However, once complete honesty and neutral realism is established, one may proceed to deal with even the harshest human immorality or illness in the most practical way.
My struggles during this time of Shani-Meshaa have escalated to the point where I am ready to wave the white flag. I mean get out of the world. Over and out. I face resistance from inward and from outward. No one likes me, I do not like myself, the man I see in the mirror is hideous to me... you consistently recommend Seva but I'm more drawn to go to a monastery and mediate on emptiness, selflessness (In Buddhism, they call it Anatta).
Your Shani occupies bhava-6 // serve or suffer //
Unless you serve, the only other available option is to suffer.
Unfortunately, this dictum sounds harsh. Yet, those who have chosen a path of service did so pre-incarnationally, before taking this current birth. The choice was made to develop a Learning Pathway using a very specific method of akashic-memory patterning which sets the framework of expectations.
Truly service is the pillar of the life plan, To attempt to abandon one's own carefully crafted plan is to invite self-contempt. To anchor the lifetime in the security of loyalty to oneself, to one's own plan, first and foremost - this is the key to integrity and meaning within the incarnation.
Undertaking the path of service // is // the first proof of loyalty to one's own self-planned learning adventure.
Embracing a life of servicem when properly done, has a deeply calming and grounding effect at the very core of being.
Ambivalence in the narrative can produce self-contempt, as one senses that by succumbing to the survivalist propaganda [all about me] that one is indeed harming the higher unity message [all about us]. Service reinforces a feeling of connectedness and deepens the sensual experience of feeling supported by others.
Doubt about whether it is viable to learn by serving others is caused by the outdated survivalist programming [me first, me only]. In the self-isolating me-only view, service to others is framed as inferior or defeating.
At the point of extreme annihilating self-contempt, denial of the humanity of others and hatred of evidence of one's connection to others can manifest. In extreme dehumanization which negates authentic connection to others and glorifies the independent self [psychologically, extreme narcissism] the idea of a ministry of service may seem preposterous.
It may seem that others are merely reflections of one's own contemptible self, therefore others are unworthy of one's helpful attention. Members of the human kingdom, animal kingdom, plant kingdom, Mother Earth, become merely an audience whose job is to applaud one's own ego, that is all.
In this state of zero-heart-connection, one may feel perplexed. One may doubt that one has the ability to offer one's own carefully guarded resources. Simultaneously one may doubt that others are worthy to receive one's help.
The way to break this unbearable emptiness is to make a tiny, testing connection to another. It can be transactional, such as offering a professional paid service. Money often helps to establish the value of the service in objective measurement that the ego can recognize. But whether paid or unpaid, the first way forward is to offer some part of yourself to another who needs your resource [your knowledge, your skill, your caring attention].
Your connections are waiting for you to arrive to serve them!
Withdrawal into a fearful hiding-place is usually a sign of self-doubt.
For example, retreat to monastery for reason of avoiding work. Work serves the social order. If Shani was in bhava-12 then yes monastery retreat would be appropriate -- although one would be performing intensive labors within the monastery, probably much cooking and handling of molten iron [Mesha fires].
However your Shani-6 demands service to the victim-class! Serve the victims or become a victim. The pre-incarnational plan requires one to undergo the victim-experience.
There are two ways to satify this requirement to learn via experience of poverty, mistreatment, slavery, disease-discomfort, injury, accusation, and so many other options for misery. One way is by embodying it so that you are the victim. The other way is by serving those who have identified with a victim role. Every human is empowered with the authority to choose their preferred way. [Free will.]
Shani deprivation, scarce resources
The fear of // suffocation // and // annihilation// a likely a carryover from parallel lives [Shani].
It is not real in this life, but Shani's regulatory signal to the survival brain makes it seem real.
It is an ancient fear of genuine physical snuffing out. The fear is based in an authentic parallel life experience which was terrifying.
In the two rashi of aggressive invasive intimidating Mangala, timid Shani feels perpetually terrified .
Fear of winning
Shani born into a rashi of Mangala knows that He must accept the fear of the fight, which involves an underlying fear of Mangala, which is a fear of winning.
Take the challenge. Shani wants to erect a massive stone wall and tremble in fearful misery. He worries.
Shani does not easily adapt to changed circumstances. Change may be inevitable, but Shani will do everything in His power to resist and delay.
Shani is responding to ongoing threat and trauma in parallel life . In the present life, the challenge is to upgrade one's awareness regarding from whence these frightening images arise. The best way to clarify the feelings of imminent terror is to serve those who suffer real, tangible, socially recognized terror that mirrors your own fears. By serving the victims of similar experience, one dispells personal ignorance and attains great wisdom about the structure of that particular type of fear scenario.
Shani can produce immense wisdom about structure and rules.
Bloody War and fear of bloody war.
Mesha needs to be directly, physically challenged in warlike competition. Shani-Mesha fears championship. Shani-Mesha fears innovation, fears birth, fears the fight, fears new ideas, fears blood, fears warriorship, fears athletics, fears nobility, fears movement.
Triumph over Shani's fears is achievable, through pathways of service.
Whom to serve, what circumstances are matched to Shani-Mesha-6
In ari-bhava-6, the path to triumph over fear is the path of service to the victim class. In particular, serve young men [Mesha] and persons of angry, fighting disposition who have need of basic physical aid. Often they are petty criminals (6) or have blood disease (6) . They have a narrative of passive grievance. They have been harmed, misused, violated. They feel that they are the victim of unfair (6) accusations (6) and labor exploitation (6). They often feel trapped by the threats of attackers [Shani in a rashi of Mangala].
Listen carefully and compassionately to their narratives.
By compassionately [non-judgmentally] observing the criminal or fear-driven behaviors of these folk, one may come to appreciate the motivating beliefs and expectations which drive their repeating fear cycles of addiction, poverty, and domestic violence. Watch and learn.
As one gains understanding of those who suffer from a similar fear, one gains compassion for self.
Self-love increases. Love for humanity overall increases. The planetary vibration raises.
All because you decided to offer a little help at the smart moment.
Identify the motivating beliefs. For example, a beneficiary might explain to you, "I cannot earn enough to buy that shiny thing. Therefore, I must steal it."
Then, locate similar beliefs in one's own inventory of beliefs about the world. Then convert that ignorance into wisdom. Wisdom is gained from service. Voila, akashic memory patterning which led one to experience misery is now completed virtually. You personally did not suffer. You helped another who was suffering, and learned on that mirror pathway.
Service is the best path toward completion of akashic memory patterning requirements!
Shani-Mesha-6 - serve or suffer - you choose.
I realise you're a great fan of service and you seem to think everyone should do it as some sort of panacea.
Although I do give generously towards organized charities, especially international NGO's, for children for education etc, I have never got involved in service personally, that's not appealing to me at all.
I'm not the hands-on type. I prefer to withdraw in order to meditate on emptiness.
A: Person-to-person or writer-to-audience or professional-to-client Seva is correct and effective for anyone who is trying to comprehend, resolve, and gain wisdom from their akashic memory patterning.
Graha in satkona normally require the offering of Seva as a method of clarifying the bitter grievances, vindictive narratives, blaming, accusations, pollution, imbalance, frustration, and unbalanced thinking which often plague those graha in 6.
Due to some hazily-remebered terror of blood attack in a parallel life, Shani-Mesha is frightened of vital, active movement.
To heal through understanding, Mesha needs to be actively and personally involved. Initially, personal involvement may trigger profound fear [Shani]. Courage is needed to deal with the fear. Luckily you have a nice posse of planets in vikramasthāna which provide Vikrama Courage.
Meditating on emptiness won't help. Withdrawal won't help. Retreating into blame or so-called emptiness won't help. Being inactive will not help.
Remaining stuck in stagnant energy of resistance will not help.
Staunchly remaining inactive [Shani] cannot work energetically [Mangala].
Shani-Mesha-6 tends to get stuck and stay stuck in a system of structural problematics [6 problematics] that arise from competition for scarce material resources.
The akashic memory of vicious wars fought for control of survival resource may invoke old hatreds of other species, races, or bloodlines. Mesha-Shani often signals an ancient pattern of profound racism and violent tribal conflict.
Professor Shani can break the ice-jam only when He actively engaged in service. He needs to relax with the warming-action of movement in order to fulfill His requirement to convert fearful ignorance into architechtonic structural wisdom.
Responsibility or Fear?
Shani = Responsibility?
or Shani = Fear, which seems to be the opposite of adult responsibility
Shani's mahadasha initiates a 19-year-long period of fear. Sometimes subtle subconscious 'fear of failure' which is only obvious in its outcome (failure). Sometimes a much more visceral fear that grips the flesh-body especially the muscles with traction, resistance, cramp, stop-action, freeze.
If Shani-Mesha will take responsibility for the fear, Shani-Mesha will succeed. So far by yr account you have been taking considerable and noble responsibility for others but NOT taking responsibility for your own fears or your own actions.
Shani-Mesha = often afraid to be honest. Shani-Mesha = afraid to be alive. Shani-Mesha = afraid of life itself.
Survival fears may overcome the joy of the movement, the blood, the flesh, the hunt, the body, the muscles, the need to kill, the need to eat, the need to run.
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