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Divorce 22
Abandonment with Children
Marriage
disrupted by L-6 Kuja
Dosha, amplified by Rahu, Kuja mutual exchange with L-8 Shani
Divorce in Mangala/Ketu period
Contents
Dysfunction of
Kuja and Shukra: a brilliant marriage suffers divorce.
Kuja dosha,
Rahu-amplified
Problematizing at
home
Problematizing at
work
Downside
of Mangala in a hostile rashi (Kanya) + Rahu
L-7 Guru in 6th
7th-from-Chandra = Kumbha
L-8
Shani in 7th:
Spouse's
Career
Parents
The navamsha tells
a more intimate story
Female
profession
80/20
navamsha
A very
complex husband, due to heavy traffic with Shukra!
Seen via
navamsha, Native = Mangala
Seen via
navamsha, Spouse = Shukra
Moudya
Simha Shukra
Moudhya
Shukra-Simha produces an ego-fabricated
idealization of human alliances (Shukra).
When
Shukra karaka for pleasure, yields displeasure
Breakdown in Budha, Abandonment in Ketu
Kuja dosha, Rahu-amplified :
·
Female =a "Problematizer" ·
Rahu-magnified
Kuja Dosha upon
yuvati bhava
suggests impulsive criticism and argument (Kanya, Kuja).
Constant complaining and verbal expression of
discontent is a
familiar and comforting behavior for her (comfort, 4).
The behavior is based in the cultural-roots
schooling that the child
received in the home, observing the argumentative behavior of her parents
(4).
Problematizing at home = inharmonious, combative.
"Problematizing" is the intellectual skill of
framing a situation as a problem unsolved. In academic settings, as a preparatory step before
analysis, the target situation must be problematized = defined as problem
that can be solved with the chosen method. In non-theoretical settings, problematizing is a
mental habit of
prioritizing awareness of the mistakes, errors, and flaws in
any situation. A flowing stream of verbal "
problematizing" emits
from the female native, as she recreates her parents' marriage from the
childhood home (4).
Problematizing at work = productive, gainful .
- the native also manifests a distinctively
argumentative style in her area of professional responsibilities (10)
and within her social network of friends and colleagues (11).
- Yet Mangala's drishti to 10-11 helps to
energize social position, earnings, and goal achievement.
- the native has accomplished a good deal in
material-social life.
- Through dint of sustained critical-analytical
effort (Kanya, Kuja; mutual drishti Shani) she has earned advanced
academic diplomas (4), membership in prestigious professional societies
(10), and ownership of homes and vehicles (4).
·
The income (11) also benefits from productive
mental energy; the native is gainful in general in life, and her diligent
labor brings a good price in the service economy.
Downside
of Mangala in a hostile rashi (Kanya) + Rahu
·However, her friendship network (11) is subject to
attack from petty disagreements (Kuja).
·
Her career history tells a cyclical tale of high
achievement followed by severe illness and contract-breaking (6)
disagreements.
L-7 Guru in 6th :
·husband-karaka Guru, also
the L-7, occupies Ripu Bhava in a rashi of Mangala.
·
Mental and physical health
of the husband is damaged
·
The female native's
subconscious expectations, as mapped in the Jyotisha nativity, include a
script which favors
inability to find or maintain
agreement (6) in the first marriage.
§emotional experience of marriage would be
non-problematic, were it not for
Shani's entanglement with Kuja via
mutual aspect .
Positive emotional dimension: Shani+ L-7 from
Chandra, occupies 5th-from-Chandra, a gainful and child-positive angle.
Per the husband's empowerment through L-5 Shukra,
the marriage produced several good children.
·
Financial and
disclosure issues , husband'
s funds.
·
The secretive,
confidential, emergency-prone lord of randhra bhava occupies the marriage
house.
·
Subconscious expectations,
revealing a marriage contract made long before the onset of the current
incarnation, indicate that the first spouse (and to some extent all
spouses) will be
secretive in dealings.
-
Husband and wife both hail from money-focused
ethnic cultures. However the two cultures are worlds apart vis-à-vis
marriage finance. -
Husband
hides (8) personal money as a savings for "
emergencies"
(8), a
respected custom in his birth culture.
-
In wife'
s birth culture, honesty requires full
financial disclosure from both parties and prompt investment of unused
capital.
-
Per Shani'
s typical
scarcity, husband contributes less to the joint assets of marriage than
the native is contributing.
·
Furthermore the frustration
(Shani) surrounding marital finance (8) breeds suspicion and distrust (8).
Obhava-4 = 10th-from-7th,
representing the spouse's career.
OMuch of the domestic
fighting in this marriage focused on female's perception of problems
regarding her husband's career.
-
The husband'
s career
(4) is gainful due to L-11 Kuja in bandhu bhava.
-
Nevertheless the
female is programmed to problematize matters of bhava-4,
including the spouse'
s career, and complain about it.
OHusband career = skilled
technician in exotic specialty craft (Mangala-Kanya technician + Rahu
exotic).
Parents (bhava-4):
historic source of the habitual marriage-destroying
behavior :
·According to the native ,
her parents were intelligent but
negatively critical and
emotionally handicapped people who themselves inherited a
culture of guilt and blaming.
·The parents enjoyed a
marriage of nearly 60 years duration; however not one day passed without
bitter insults and airing of
mutual discontent.
·Both of the parents
experience severe, nearly-fatal
disease at times of extreme
stress in the marriage.
OHowever, both parents
recovered (from diseases which
would have killed the less hardy) and carried on to enjoy
exceptionally long, constantly
complaining, lives.
·Surya/Simha/3 = father
regional politician; Surya + Chandra = parental "2-person career" - mother
as subordinate helpmate to father.
O(When Surya and Chandra are together, the parents
are bonded for life. The bond does not have to be pleasant.)
The navamsha tells a more intimate story .
-
Proof-test of navamsha validity = Native career = health-care
professional
services (L-10 Guru-Vrischika in 6,
medical
education)
·Her profession is indicated
by navamsha L-10 Shani+ L-8+L-9 in radix. Shani = L-8 for handling of
confidential medical information; L-9 = university culture.
·Problematic Mangala in
navamsha-10 indicates a career in
health-care
(Mangala = L-6 radix) and community networks (Mangala = L-11 radix)
-
Commonly, scripted roles of the two spouses in
marriage are read as navamsha-1 for native'
s program, and navamsha-7
for spouse'
s program.
-
Because the husband is known to be a gifted
artistic craftsman, it is reasonable to assert that this female's
navamsha is one of those 20 percent of the navamsha varga which,
according to DeFouw and Svoboda, should be read as:
§navamsha-1 (D-9 lagna) = the spouse in marriage
§navamsha-7
=
the native
-
Keys to marital behavior revealed in this
analysis include Shukra as
the governing planet for spouse and
Mangala as the governing
planet for native
-
Marriage vows taken in Chandra/ Mangala
vimshottari period.
-
From a karmic perspective, each person is
understood to partner with others who reveal parts of oneself
otherwise unknowlable
-
Thus marriage is like "
doing a puzzle"
: one
sees more and more of one'
s full self via feedback from the
spouse/significant Other
-
The feedback arrives via
deeply engaged psycho-emotional interaction
loaded with subconscious
expectations and fears
-
(marriage is not just a simple observation of
the spouse!)
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file update:
09-May-2012
