OM shum shukraya namah
OM dram drim draum sah shukraya namah
Shad-ashtaka = 6-8 challenge-angle
Shukra in 6-8 challenge-angle vis-a-vis any graha
When Shukra occupies a shad-ashtaka 6-8 challenge-angle relative to any graha, sensual pleasure experience vs. The province of that 6/8 graha are permanently in conflict. One feels a lifelong tension and animosity between that to which one is Attracted, versus that which the other graha controls. One's love choices feel doomed to lifelong conflict.
The conflict is much exacerbated during Vimshottari periods of Shukra and the 6/8 graha.
Shukra-karaka agents such as a lover, or spouse, women in one's life generally -- even one's taste in textiles, perfumes, art and literature [Shukra] -- is found to be uncomfortably Off-balance. Even if the love relationship is satisfying on a personal level, the lover may inadvertently cause the native to incur illness, debt, or quarreling.
Shukra = 6/8 to Kuja
Shukra-Kuja angle shows the sexuality balance.
of f balance aesthetic and lovemaking styles. Inappropriate love attraction * akarshana * to an athlete, hunter, investigator, or actively competitive person causes conflict.
If Mangala is well-placed, the gap between Shukra's sensual, feminized love and Kuja's muscular, masculine dominating behaviors can be harmonized through intentional and conscious sexual engagement.
Shukra = 6/8 to Rahu.
|Social conflict as a result of inappropriate love attraction to a foreigner, one who is a taboo-breaker, who looks or behaves in an exotic way, one who deals in vulgar or forbidden substances. During Shukra/Rahu period, it is natural to be frightened of negative consequences from the beloved, such as debt or disease. However, if Rahu's ruler is strong, this conflict can be overcome by cultural education.|
|Shukra = 6/8 to Guru .||
Conflict and animosity as a result of inappropriate love attraction * akarshana * to a teacher, a role-model, a moral educator. If Guru is strong, the gap between Shukra's overt sensuality and the sensually transcendent wisdom of Guru will be negotiated by some type of "policing" to ensure that the two agendas do not interrupt each other (much).
|Shukra in shad-ashtaka 6-8 challenge-angle to Shani||
Normally, Shukra and Shani are friends. These two graha direct the material pleasure senses [Shukra] and material order and organization [Shani].
Shani's job is to ensure safety through conformity. Shukra's job is to provide pleasure through attraction * akarshana * and sensual experience. When properly coordinated, Shukra + Shani provide artistic and architectural design capability, affluence , and social structures such as marriage which facilitate the flow of material pleasures. They are normally a cooperative and 'simpatico' pair.
When Shukra and Shani are out of balance (6/8), sensual pleasure experience and the rules of social structure are permanently in conflict. One feels a lifelong tension and animosity between that to which one is Attracted, versus that which society [Shani] condones. One's love choices feel socially unsupported, unapproved or unsafe.
One tends to lack affluence development or maintenance skills. Wealth acquisition prognosis is reduced.
The lover, or spouse, women in one's life generally -- even one's taste in textiles, perfumes, art and literature [Shukra] -- is found to be uncomfortably Off-balance with conventional social relationship rules [Shani]. Even if the love relationship is satisfying on a personal level, the lover may cause humiliation, undignified servitude (such as prostitution or slavery), or other deprivation of social protection.
Vimshottari periods of 6/8 Shukra-Shani are inherently difficult. During these periods, the native projects one's internal love-vs-security conflict upon the external environment.
The love object seems to be misbehaving . One's love partner (or one's aesthetic preference in the case of taste in scents / sweets / art / music / literature) is found to be socially inappropriate. One can't "make it work" gracefully. There is exaggerated tension and inner argument between the partners. One's love cannot be forced into a socially 'safe' relationship package.
The Way Out = releasing the fear trauma
For the conscious native, periods of 6/8 between any two graha = an opportunity to bring subconscious conflict from parallel lives up to the surface awareness. shad-ashtaka 6-8 challenge-angle s are productive of polarizing catalysis in material and emotional life, but these periods offer the opportunity to "seize the day" in therapeutic self-reflection. From the present lifetime's intelligent control base, seek to re-negotiate these old fears of disharmony and social punishment.
An imbalance-seeking-a-remedy between sensual pleasure and social duty in the parents' relationship has led to the native internalizing the negative expectation that one's love experience must result in insecurity, and also that the achievement of social approval must entail a battle to keep love pleasures at bay.
During the 6/8 Shukra-Shani bhukti , relationships are awkward and blaming . Previous agreements appear to be at the point of collapse. One expects polarizing catalysis with the beloved to "only get worse" .
The attraction does not end, and the fear of punishment does not end; rather, both the attraction and the fear of negative consequences from the attraction * akarshana * likely will intensify, in tandem . Discomfort is heightened if the two rashi are especially adversarial -- e.g., Simha vs. Makara.
A balance between true attraction and social lawfulness seems unachievable, Yet, the relationship cannot be ended. As always with the 6/8, one is "damned if you do and damned if you don't."
As always with Shani bhukti, Their bark is worse than their bite . Shani's job is to stimulate memory-embedded fear-based reactivity. (What psychologists call Post Traumatic Shock.) The intimidating power of remembered fear is usually much worse than its actual, measurable material consequences in the present time.
Any Shani bhukti evokes survival fear. Shani in the 6th-from any graha evokes specific fears of war, slavery, poverty, and disgrace. The way out of Shani's "traction" is to develop a conscious awareness that an awkward shad-ashtaka 6/8 angle between Shukra-Shani bhukti (whether secondary 'bhukti' or a shorter tertiary 'antardasha') evokes an inherited set of negative expectations, usually a legacy from the parents (but traceable to one's parallel lives as well). The parents' fear-based belief system can be questioned, and a realistic assessment of realistic consequences [Shani] can be produced.
What are the real consequences? Is one's choice of spouse, lover, music, or style or dress likely propel one headlong into poverty, prostitution, ignominy, or crime? If so, by all means take action! But under normal circumstances, Shani's fears are hyper-charged with the memory of genuine trauma in the past. In some parallel life , one's husband did indeed sell one into brutal prostitution. A wife's drug addiction in a another life plunged an entire family into poverty and disgrace. In some lifetime, one was driven from the village with burning torches [Shani] for wearing fancy clothes [Shukra].
All true. But if the past-life charge can be released off these memories, one will quite likely find that the threatened social censure is relatively tame, and the beloved is not the enemy.
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