Lifepartner Profile * Characteristics and Qualities
Comforted-by- conflict Chandra-6
The service-oriented, ailing, medicating, ministering, complaining, remedy-seeking personality of Chandra-6 tends to seek the companionship of a life-mate-1 who displays the distant, enclosed, identity-dissolving characteristics of bhava-12.
Radical Chandra in bhava-6
Mate-1 (if any) = bhava-12
Life-mate-1 features a privatized personality. The partner may be inaccessible, invisible, retreating, seeking sanctuary, disengaged from physical reality, dissolved, withdrawing, contemplative, head-in-the-clouds.
Mate-1 may be primarily concerned with affairs occurring in non-material locations such as within the dream world, in the imagination; in a distant land; in a hospital dormitory or other enclosure; or in an esoteric or extraterrestrial world.
Geometry matches any potential public-alliance to Chandra-6 programming for dreamlike, private, contemplative, clairsentient, imaginative bhava-12
conditions of the first marriage are often framed by narratives of distant lands, spiritual retreat, imprisonment, the bedroom, social invisibility, monasteries, enclosures, research, sanctuary, astral worlds, and sleep.
The initial results for 7th-from-Chandra-6 marriage-1 typically produce a foreign-born (or deeply interiorized) spouse who may identify strongly with the socially-invisible classes at least partially because one is a dreamlike figure within the marriage.
7th-from-Chandra-6 often results in distancing, hospitalization, alienation, or long separations either physical or emotional.
6-12 alliances usually have a culture gap between the mates.
For Chandra-Kumbha, the alliance frames the first lifemate as a person overflowing with brilliant political intelligence who is nevertheless sidelined, sequestered, cloistered, or ignored. The partner may live in a beautifully appointed, regally elegant, political prison.
The salient feature of Chandra-6 marriage-1 is that Chandra-6 marriage tends to lose one's identity into the decontructionist devolving (12) vortex of the first lifepartner.
Much depends on the rashi of 12 and any graha in 12. Overall However, the pattern is strongly influence by the identity-draining exercise of supporting a spouse who is energetically speaking a bottomless well of psychic consumption.
This yoga is well suited to primary disembodied spiritual partnerships with an ishtdevata, such as for those who take public or private religious vows of celibacy.
Those who embark on a conventional marriage may find that the imagination or distant-worldliness of the spouse has the effect of emotionally consuming one's own identity.
Candescent Chandra in bhava-6 does typically suffer the repeating rhythms of ailments and discomforts typical of Chandra-6.
Often health conditions of undulating Chandra-6 are in a state of permanent albeit fluctuating imbalance. Discomfort is due to emotional exhaustion from disputes, treachery, broken promises and overwork in servitude. The immediate cause of the dysfunction is the bhava which is Karkata.
The wounded-healer emotional agenda of Chandra-6 becomes a factor in marriage.
The spouse is often withdrawn from the native's concerns and may be less emotionally responsive due to the spouse's preference for seclusion within a research laboratory, while traveling in Other Worlds of the imagination or geographical, or while remaining in a state of meditation or private prayer,
Chandra-6 is fundamentally a service-oriented person. The first life-lifepartner for Chandra-6 nativities is described according to conditions in radical bhava-12. The lifemate may hail from a distant world, either geographically or culturally. If the mate is from one's own nation, it is likely that their background is defined differently in terms of foreign identity, such as an unapproachable worldview grounded in an un-interpretable religion, language, or other enclosed identity-shielding environment. (It is enclosed because the majority do not see it or understand it).
Another rendering of this yoga can be that the mate's life-force energy is enclosed within the realm of the imagination, contemplative reflection, spiritual guidance, or private prayer. The lifemate's identity may be inaccessible because the mate is imprisoned, detained in a distant land, or held in an asylum. Alternatively the mate may voluntarily sequester the self into a research laboratory, private library, or walled-in work studio.
6th-from = constitutional challenges within the union = partnership predisposition toward accusation, disappointment, disagreement, or distrust
If there are misalignments of expectation in this marriage, profile detail regarding the spouse's mental or behavioral imbalances may be garnered from examination of the 6th-from-7th-from-Chandra = 12th-from-Chandra.
For Chandra-6 this distinctively maritally contentious bhava 6th-from-12 = putrabhava-5 representing children, Politics, entitlements, and creative intelligence.
Depending on the nature of any graha located in bhava-5, there is likely to be disagreement within the union on matters related to children, performance arts, politics, and uniqueness of the self-expression.
Typically when Mangala occupies 5 and Chandra-6, the couple may quarrel over conflicting interpretations of child-raising, but if Shani occupies 5 there may be a staunch determination to endure in the union despite heavy resentment of the divergence of opinions about children.
It is possible that the spouse's enclosure away from the consensus reality has been generated by a mental illness. The spouse's origins or their primary identifying activities may be walled-in, invisible or inaccessible.
This yoga also provides the possibility that the primary life-partner is not embodied during the current lifetime, but is rather known only in a non-material form, and thus it is the most common arrangement for those who have taken religious vows of celibacy and service.
The first life partner indicated by bhava-12 may hail from a "distant place" either geographically, mentally, emotionally, or socially. The spouses are often living in two different worlds either physically or metaphorically.
The mate's personality may be difficult to understand due to that physical, cultural, or psychological distance.
Spouse might simply live in one's head in a state of private or imaginary isolation.
More typically, the mate may hail from a distant land, or from a "culturally invisible" section of one's own nation such as a different socio-economic class or different religion.
Life-mate-1 may be sequestered in a sanctuary space such as a research lab, artist's studio, hospital, campus, or prison * or in their imagination.
Life-mate-1 may be self-enclosing and cloistered in their own private environment .
Chandra-6 and their life-mate-1 might have a vague relationship due to lack of a shared language, shared culture, or absence of shared expectations.
Perhaps the distance is imposed via a framework of foreign folkways, ancient customs, and established cultural norms including religion or marriage roles.
Perhaps life-mate-1 is frequently hospitalized, or life-mate-1 is characterized by a sequestered, dreamlike, retreating, or self-isolating nature.
The first marriage may feel * Somana "unreal" emotionally. life-mate-1 tends to participate rather minimally in Chandra-6 primary social environments. Chandra-6 often responds to the invisible, distant mate with emotional disability (6) or distaste.
The spouse often finds retreat a sanctuary environment such as a library, research lab, meditation hall, art studio, sequestered space, or private compound. Perhaps the mate seeks quiet at the family estate or a discrete pied-a-terre. Or the mate may simply retreat into the head seeking sanctuary in the imagination or wander in a mental terrarium made from fond memories of a distant land.
The native and the mate may socialize separately, and each may be unaware of the other's doings.
Ironically, the emotional climate of second marriage = 2nd-from-Chandra = bhava-7 may feel more real contractually, more balanced in terms of social equity, more just and more publically validated (7th = 10th-from-10th) than the first marriage.
However, unless a second marriage is indicated, the first marriage can be expected to be the sole marriage; thus marriage in general has a quality of dreamy unsubstantial unidentified unreality which remains throughout the lifetime. Adapt this prognosis of course according to any graha in bhava-12 and also according to conditions of the 1-7 navamsha, bhava-7 and other factors.
Intuitive, clairsentient, spiritually-guided Bhava-12 indicates a life-partner-1 who is highly imaginative , often hearkening back to their distant origins. The mate may prefer to live in an enclosure such as a monastery, retreat spa, distant land, or fantasy world.
The mate's thoughts and frame of reference may drift imaginatively, or drift back to a distant land or a distant galaxy.
The mate tends toward invisibility, relatively to the native; however strong graha in bhava-12 or ruler-of-12 may indicate a mate who is visible but characterized mainly by the characteristics of the ruler. Much depends upon the configuration of bhava-12, particularly the condition of its ruler the vyayapathi.
In less fortunate cases, life-mate-1 may become increasingly isolated or out-of-touch with consensus reality while a compelling imaginary narrative defines that mate's worldview and experience. Delusions of persecution, grandeur, or other fantasies may characterize a mate who loses touch with the mainstream worldview.
If this marriage occurs, it is intended to facilitate meditation, imagination, and spiritual guidance for the native.
This spouse is a hold-over from a past-life. In the marriage connection, one is attempting to recover the past-life identity - perhaps an ancient language, religion, or culture. In the current life, after the initial reconnection, there may be little material basis for developing the relationship.
Spousal relationship never fully forms , due to the dissolving effect of Vyaya bhava upon karaka agents who inhabit this domain.
life-mate-1 is predominantly concerned with matters of distant lands, with the realms of the subconscious and the dream-world, with spiritual guidance, and with obtainment of sanctuary. Also life-mate-1 may maintain private relationships, private bedroom arrangements, or private environments that exclude the native.
Fortunate for the celibate religious, when the primary union is with the ishta-devata, as in this case Chandra-6 's imagination gains a positive role in developing the relationship. Similar bonds may form with a spiritual guidance figure who may have some degree of materialization but who is for most purposes distant and primarily accessed via the imagination.
The mate retreats within a private island and is not forthcoming.
Often the mate is perceived emotionally as draining of one's social vitality, a force subtly pulling the native into a life of obscurity. Much depends of course on which if any graha occupy vyaya-bhava-12.
It could be said that one born with the need to perform a ministry of service (Chandra-6) essentially marries to obtain a service connection to a distant world . (May be a physical-world or dream-world.) If there is no disruption in bhava-12, after marriage, every success may be expected; However, the distance must be protected, both physically and emotionally.
The first life-partner may be emotionally apprehended as an agent of invisibility, distance, or Dissolution and Loss . It may be difficult to establish a sustainable contract, due to the evaporating qualities of bhava-12, which = 6th-from-7th-from-lagna .
Life-Partner-1 may hail from a foreign land or distant culture which causes this partner to see things differently. Mate-1 may have a need for extended sanctuary such as meditation retreat, long periods of private research, living away from the native (either mentally or physically).
Perhaps mate-1 requires hospitalization, or perhaps though functioning adequately in the material world, emotionally this mate is living in a dream world.
Often mate-1 is emotionally experienced by the native as a sort of a "place-holder" who fulfills social roles but is so distant in their feelings that minimal interaction occurs.
Perhaps this mate lives in a personal prison made of their own thoughts.
Because vyaya bhava = 4th-from-9th, emotional conditions in this marriage may subconsciously duplicate the configuration of the father's early childhood home.
In-laws = life-partner-1's family
= 2nd-from-7th-from-Chandra = bhava-1. Therefore, the in-laws may be more supportive of the native's vitality and physical identity even more than the rather retreating life-partner-1 who being the agent of invisible-dream 12 would tend to be rather unforthcoming of physical support.
Natural adversaries of life-mate-1 bhava-12 * one's children and one's peer-partners
The shad-ashtaka karaka for vyaya-bhava-12 =
The karaka role-players of 5 and 7 can be expected to behave less comfortably in regard to the life-mate-1.
Life-mate-1 may look toward one's children and political, dramatic, entertaining, or speculative adventures as enemies. Bhava-5 = 6th-from-7th-from-Chandra-6 * accuser or enemy of life-mate-1 . Bhava-5 = also 12th-from-Chandra -6 indicating a drain upon the native's servitude, ailments and impoverishments. 12th-from-6th is a positive effect enhancing creativity and confidence. Thus the children, the creativity, the confidence, the radiance, and political self-central roles are uplifting to the native but adversaries of the life-mate-1 (12).
The animosity of the disembodied, sanctuary-seeking life-mate-1 toward the native's self-central radiance can increase Chandra-6's existing proclivity to respond to re-dramatize their unique intelligence. Naturally the conflict scenario becomes more dramatic if there are strong graha bhava-5.
Denizens of bhava-7 * 8th-from-12th *such as attorneys and advisers, legal contracts and agreements, and peer relationships in general, can also exhibit an unexpectedly transformative, eruptive, or upheaving effect upon the life-mate-1. Whereas spouse-1 may criticize one's children and creativity as adversarial to their quest for privacy and sanctuary; the advisers, attorneys, business partners, and other peers may criticize spouse-1 as adversarial to their quest for equity, alliance, and peerage * paréage. Naturally the sudden-transformation scenario becomes more dramatic if there are strong graha occupy bhava-7.
|Additional spousal characteristics derived from the rashi of 7th-from-Chandra in bhava-6 = bhava-12||
Life-partner-1 for Chandra-6 + Chandra-Meza * comforted by rhythmic forward pursuit
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Thula-Vanika emotional traits such as a need to establish contractual agreement, peer-advising, match-making, balancing, diplomacy, negotiating, bargaining, trading, and a preference for harmonious equanimity in relationships.
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Vrizchika emotional traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships
Life-partner-1 for Chandra-6 + Chandra-Mithunaya * comforted by rhythmic signal messaging
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Dhanuzya-Haya emotional traits such as global travel orientation, patronage of wisdom-promoting and humanistic causes, and a preference for recognized ideological or theoretical principles in relationships.
Supplementing the qualities of the union, the unequal, naturally fraught relationship between the Budha-ruled native and the Brihaspati-ruled lifepartner. From busy Budha's perspective, the great benevolent Brihaspati = a sama-graha neutral party. Budha-ruled-Chandra usually feels neutral therefore toward Brihaspati's territories. However from Guru's perspective, busy-mind Budha is a more-than-annoying shatru-graha enemy. The wide-scope comforts of the Dhanuzya-defined lifepartner who needs global humanism and a philosophical view may be less compatible with the narrow-scope comforts of the Mithunaya native who feels soothed by planning activities, technical details, and office chat.
Naturally, graha residing in bhava-12 can significantly influence the outcome.
Life-partner-1 for Chandra-6 + Chandra-Karkata * comforted by rhythmic tidal maternal soothing
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Makara-Draco emotional traits such as lawfulness, status-consciousness, pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships
Life-partner-1 for Chandra-6 + Chandra-Simha * comforted by rhythmic creative display
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Kumbha-Ghata emotional traits such as friendliness, orientation to large social assemblies (such as rallies and parties) and a preference for economic gainfulness in relationships
Chandra-Simha-6 offers an especially catalytic marriage environment because the existing imbalance of the 6-12 axis is compounded by the animosity of Surya-and-Shani.. Chandra's ruler Surya promotes intelligence, politics, drama, special exceptions, individual entitlements, and gaming. Surya's arch-enemy Shani rules the 7th-from-Chandra = Kumbha, and Shani imposes lawful austerity. Shani has no tolerance for exceptions, entitlements, or bright light.
Life-partner-1 for Chandra-6 + Chandra-Kanya * comforted by rituals of remedial service
In addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Meena-Antya emotional traits such as dreaminess, spiritualized intuition and a preference for social invisibility in relationships. Double-12 mate-1 (if any) = a distinctively meditative, other-worldly personality.
Add to the experience, the unequal, naturally fraught relationship between the Budha-ruled native and the Brihaspati-ruled lifepartner. From bantering Budha's perspective, benevolent Brihaspati = a sama-graha neutral party. The Kanya native feels neutral therefore toward the Meena partner. However from Guru's perspective, busy-mind Budha is a more-than-annoying shatru-graha enemy. The wide-scope of the Meena-defined lifepartner seeks comfort in intuitive awareness and a compassionate view. Meena folk may be less compatible with the narrow-scope comforts of the Kanya partner who feels soothed by argumentative details and complaint.
Naturally, graha residing in bhava-12 can significantly influence the outcome.
Life-partner-1 for Chandra-6 + Chandra-Thula * comforted by rhythmic negotiation of agreements
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Mesha-Arya emotional traits such as inventiveness, impatience, and a preference for action rather than words in relationships
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Vrishabha-Urisha emotional traits such as artistic sensuality, materialistic acquisitiveness and a preference for luxury wealth in relationships
Life-partner-1 for Chandra-6 + Chandra-Dhanuzya * comforted by rhythmic catechesis of belief
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Mithunaya-Dvamdva emotional traits such as communicative business skills; handcraft; engagement with media-messaging such as cinema, photography, presentations, and reporting; scripted conversations; verbosity, and a preference for shop talk in relationships.
Chandra-Dhanuzya-6 offers a doubly mismatched environment because this 6-12 marriage axis is ruled by the wide-narrow adversarial pair = Brihaspati and Budha.. Chandra's ruler Brihaspati favors wisdom, globalism, and doctrinal preaching. Vyayapathi and ruler of 7th-from-Chandra = Professor Budha the Kumara, who is a Mithunaya commercialist more oriented to daily chat and often not mature enough to grasp Guru's broad viewpoint. From Brihaspati's wide perspective, his arch-enemy Budha is immature and superficial . Guru develops frustration and contempt for Budha's narrow scope. However from Budha's perspective, Brihas-pati = a neutral sama-graha. Therefore, the primary animosity is likely to arise with Chandra-Dhanuzya-6 while the Mithunaya-partner (12) may be more concerned with busy details occurring in a foreign land, or a research sanctuary, or even busy communications with spirit guides (12).
Life-partner-1 for Chandra-6 + Chandra-Makara-Draco * comforted by rhythmic hierarchical ordering
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Karkata emotional traits such as a need for security, nurturing, caretaking, parenting, shelter, protection, roots, routines, stability, and a preference for home-based lifestyle in relationships
Chandra-Makara in bhava-6 does typically suffer the repeating rhythms of ailments and discomforts typical of Chandra-6. However cranky one may be within the union however, this marriage receives the protective benefits of Viparita Raj Vimala Yoga. While the mate may be often secluded within their imagination, a research laboratory, a distant land, an enduring meditation, or a dream-state, there is no harm to the native.
Life-partner-1 for Chandra-6 + Chandra-Kumbha * comforted by rhythmic pulsing network linkage
Marriages that operate emotionally on the Simha-Kumbha axis must contend with the opposing, mutually incompatible agendas of (6) Shani's responsible, systematic, economically oriented Kumbha paradigm, versus (12) Surya's self-important, radiantly confident, inherently political, attention-demanding Simha paradigm.
In childhood,, the Kumbha partner may have been expected to display community networking skills, economic pragmatism, and sensitivity to the needs of the group. Whereas the Simha partner may have been the adored jewel of their parents' or grandparents' eye.
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Simha-Leya emotional traits such as solipsism, political engagement, personal uniqueness, and a preference for being the center of attention in relationships
It is a splendid pairing for high visibility political marriages which require entertaining and social outreach, particularly when the wifely partner = Kumbha-Chandra.
Chandra-Kumbha-6 offers an especially catalytic marriage environment because the existing imbalance of the 6-12 axis is compounded by the natural animosity of Shani-and-Surya.. Chandra's ruler Shani imposes lawful austerity. Shani has no tolerance for exceptions, entitlements, or bright light. The lifepartner represented by Shani's arch-enemy Surya who rules 7th-from-Chandra= a highly private or foreign environment featuring individual intelligence, politics, drama, special exceptions, and center-stage roles often focused into distant lands.
Naturally, graha in bhava 12 may alter the outcome.
Life-partner-1 for Chandra-6 + Chandra-Meena * comforted by rhythmic ancestral guidance
In addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Kanya-Parthya emotional traits such as psycho-mental imbalance with health issues, engagement with polluted or toxic environments, patterns of displacement in contractual agreements, narratives of dissatisfaction or distrust, exploitation and servitude, and a preference for the role of service provider within relationships. Naturally, graha residing in bhava-12 can significantly influence the outcome.
Chandra-Meena-6 offers a doubly mismatched environment because this 6-12 marriage axis is ruled by the wide-narrow adversarial pair = Brihaspati and Budha.. Chandra's ruler Brihaspati favors wisdom, philosophy, and above all compassion.. Vyayapathi and ruler of 7th-from-Chandra = Professor Budha the Kumara, who is a student-figure more oriented to daily conversation and not yet mature enough to grasp Guru's broad viewpoint. From Brihaspati's wide perspective, his arch-enemy Budha is immature and superficial . Guru develops frustration and contempt for bantering Budha's narrow scope. However from Budha's perspective, Brihas-pati = a neutral sama-graha. Therefore, the primary animosity is likely to arise with Chandra-Meena-6 while the Kanya-partner (12) may be complaining about details of injustice in distant lands, mentally withdrawn into internal argument narratives, oblivious to philosophical or doctrinal conflict, perpetually in service to petty tasks in an enclosure (12).
Mate-2 (if any) = bhava-7
The second life partner = agent of emotionally effective contracts, harmony and agreement for the native .
The first life-mate is represented by the culturally-or-socially invisible, dream-like, and spiritually-guiding bhava-12. The first life-mate has private, withdrawn or contemplative traits which may anchor marriage-1 into a distant, imaginative world. The second life-mate by contrast is represented by the equity, equality, equability, and fairness of bhava-7.
Much depends naturally upon graha-in-7. Nevertheless, the overall structure of the second marriage is enduring and often professionalized or involving public leadership, because bhava-7 = 10th-from-10th and because the second lifepartnership usually occurs when the partners have achieved more social maturity.
The nature of the professional identity of the second spouse is often in the category of attorney, negotiator, bargainer, arranger, diplomat, match-maker, deal-maker, or trader.
Transition from life-mate-1 to life-mate-2
The first life-mate is represented by the imaginative, secluded environment of bhava-12. The first life-mate has withdrawn, often contemplative or research-enclosure traits which may anchor marriage-1 into an ongoing state of interpersonal distance and retreat from public visibility.
bhava-7 = 8th-from-12th. Emotionally Therefore, the second marriage indicates a significant upheaval and forced identity change (8) away from the privacy, seclusion, and sanctuary of marriage-1 and toward a new focus upon negotiation, bargaining deal-making, arrangement, and interpersonal trust .
Depending on the presence or absence of graha in bhava-7, the second life-partnership may be vigorously arbitrating (for example, Mangala-7). If bhava-7 is unoccupied, the second life-partnership may be more quiet in its expression. Yet marriage-2 is clearly distinguished by the increase in interpersonal engagement and ability to reach agreement.
Second life-partnership may be emotionally triggered and sustained by deep memories of those figures associated with 2nd-from-6th. The psychically anticipated environment of bhava-7 for the second life-partnership includes agencies of bhava-7, including partnerships both business and personal; promises and trusts; equity and social visibility (7 = 10th-from-10th)
The ancient memories recall gender-equity, fairness in arrangements, and peer-to-peer justice in relationships; advising and consulting, negotiations and bargaining, and capacity to reach agreements in law court; scales and balances, exchanges and contracts; physical body's external sexual pleasure organs.
Supplementing the material qualities of 2nd-marriage = radix bhava-2, Moon-Mens in bhava-6 gives an emotionally negotiating 2nd-marriage partner
Mate-2 may be an attorney, advocate, negotiator, arranger, middle-man, or deal-maker. Depending upon Graha in 6, the bargaining match-making behaviors may be dynamic or gentle, high-visibility or less prominent. Nevertheless this mate-2 is an agent of partnership and arrangement. Or, the mate may be a person who is architecturally minded, such as a designer or scientist seeking balanced structural patterns in nature.
Again it depends entirely upon the nature of graha in bhava-7 along with incoming drishti into 7. If bhava-7 has no residing graha the default outcome is more quiet; look then to the yuvati-pathi for further profile information.
bhava-7 = essence of contractual agreements and alliance for mutual benefit, social respect, treasures and pleasures.
Naturally, any graha in 7 will affect the forecast for the second life-partnership.
Mate-3 (if any) = bhava-2
Due to the geometry which matches any potential public-alliance to the native's programming for treasure-collecting, values-oriented, banking, preserving bhava-2, conditions of the first marriage are often framed by narratives of enrichment, family genetics, stock and storage, lineage knowledge, memory. containment of assets, database and historical records, speech-and-song, precious collections, pricing and valuation.
Third lifemate may bear a resemblance to one's father due to 9th-from angle.
Life-mate-3= agent of treasuries accrual, development of stores of historical, cultural, and artistic values, and establishment of a family lineage.
Emotionally triggered and sustained by deep memories of 9th-from-6th = bhava-2 :
family history; speech, truth or lies; food and food storage; oral tradition and song, one's own moral and aesthetic values, knowledge of history, art collections, wealth, and knowledge of languages; mother's family history; physical body face, neck, jaw, mouth, teeth, tongue
Moon * Mens in bhava-6 gives an acquisitive marriage-3 partner. This person reflects one's own unconscious beliefs regarding historical memory, acquisition and lineage values-fulfillment .
Mate-3 may have an especially attractive face and voice - depending of course upon any existing graha in bhava-2. Uncomfortable graha in bhava-2 may suggest infidelity, restless discontent, or hidden sexual behaviors which cause upheaval of the marriage contract, due to 2nd = 8th -from-7th-from-lagna.
On the positive side, the second spouse is also likely to have a stronger affinity with the native's own family lineage, sharing a language, a cultural history, and a set of core values similar to the native's own upbringing (bhava-2 = kutumbha, family lineage).
third lifepartnership, if any, is psychically anticipated and emotionally motivated by acquisition of financial well-being and knowledge-treasuries.
If primary marriage to the ishta-devata, a highly tantrik expression of the marriage vow.
| Mate-4 (if any) = bhava-9
When indicated by other multiple-alliance predictors, the fourth marriage may serve as the retirement marriage .
The emotionally anchored 4th-alliance = optimized for comfort, routine, security, nourishment, farming, protection, patriotism, schooling, and observance of the rhythmic seasonal calendar
Much depends upon the characteristics of any graha located in 4th-from-Chandra
Due to the geometry which matches any potential fourth public-alliance to the native's programming for philosophical, outward-looking, father-figured, principled, humanitarian bhava-9, conditions of the fourth marriage are often framed by narratives of global interpretive paradigms, theory, expansive worldview, higher understanding, sangha of believers, faith communities, sacred teaching, fortune and patronage.
Example of 4th-from-Chandra = Thula-9
|OLDER MATERIAL TO BE INTEGRATED|| Marriages for Chandra in Bhava-6 |
mate brings forth emotional content of native's bhava-12
Chandra-6 feels that the mate (12) lives in one's own private world. (12) The partners may experience the feeling of beingmutually emotionally overburdened and exhausted.
barring other polarizing catalysis with bhava-7, = stronger prognosis for equality and agreement in marriage-2
Expectation of Toxicity and argumentative conflict in the emotional levels of married life.
The main polarizing catalysis related t the placement of Chandra in the maha-dusthamsha is that Chandra-6 ABSORBS a wide variety of life's Argumentative conflict into oneself.
In 12th-from-7th, Chandra is particularly vulnerable to absorption of marital conflict expressing the unverbalized negative imagery of the spouse, which can make Chandra-6 exhausted and sick.
first marriage is emotionally triggered and sustained by deep memories of 7th-from-6th = bhava-12:
second lifepartnership is emotionally triggered and sustained by deep memories of 2nd-from-6th = bhava-7:
marriage and partnership; promises;
remembered sexual and peer-advising relationships; advising and counseling, consulting, bargaining and negotiations; capacity to craft agreements in law court; scales and balances, mutual exchanges and contracts; physical body's external sexual pleasure organs
Supplementing the material qualities of 2nd-marriage = radix bhava-2,
Candescent Chandra in bhava-6 gives an emotionally negotiating 2nd-lifepartner
spouse brings forth emotional content of native's bhava-12
One with Soma in Ari bhava feels that the spouse lives in one's own private world (12).
Meanwhile the native feels emotionally enslaved to petty labor (6) or medical disability (6).
Unless another more positive graha joined the easily-influenced Soma in 6, the partners are emotionally alienated and mutually distrustful with the native brining in emotional expectation of natural logic of collapse of the union.
one's own parents (Chandra) were rarely in a healthy state of accord, and the native naturally expects to repeat this "natural" cycle in one's own marriage.
barring other polarizing catalysis with bhava-2, there is a more positive prognosis for equality and agreement in marriage-2
file update: 15-Jan-2020
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it is never rude or selfish;
it does not take offense, and is not resentful.
Love takes no pleasure in other people's sins but delights in the truth;
it is always ready to excuse, to trust, to hope, and to endure whatever comes.
Love does not come to an end."
~~ First Epistle to the Corinthians 13: 4-8 [Jerusalem Bible]