 Parents
& Grand-parents
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"Dharma Bhava and the 9th from Surya deal with one's father."
~~ BPHS Ch. 7, Shloka 39-43
First, Read the Parents from Chandra lagna A
child's relationship to the parents is primarily and profoundly
emotional. Although many public, external details of the mother's and
father's material attributes may be detected in the 4th (mother) and
9th (father) domains, the child's own perception and evaluation of his
parents as loving or distant, helpful or negligent, easy or difficult,
will be more accurately portrayed via 4th- and 9th- from Chandra. Moon
is the emotional core of being, the center of one's psychic sea. It is
essential to measure the effect of the parents first from the point
which represents the emotional core: Chandra lagna. The
mother may have an exalted social position such as a respected moral
authority schoolteacher (perhaps Soma in radix domain-4 or domain-9)
yet 4th-from-Chandra may contain a malefic that reveals bitterness or
emotional repression at home. The child may experience the mother as
less than wonderful. Always
compare radix domain-4 to the 4th-from-Chandra to gain a clearer
picture of the tender, personality-catalyzing early childhood years at
home. Similarly
for father, the 9th-from-Chandra gives a much more accurate view
of the child's emotional relationship to his father than domain-9 of
radix which indicates the father's public, priestly behaviors.
Karakas
for Parents:
Surya
and Chandra are the primary karakas of Father and Mother.
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The
angles of Surya-to-Chandra = the central yoga of any
nativity.
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This
angle represents the relationship between the father and the mother, which
the native will internalize into his own personality as the relationship
between his rational-ethical and emotional-intuitive selves.
Domain-4
represents the native's childhood family home. typically the home culture is
dominated by the mother and her relatives.
Domain-10
represents the spouse's parents in their leadership and public
role-modeling behaviors
Individually,
the spouse's father may be seen through domain-3, or 9th-from the house
of the current marriage.
Varga
significators for Parents:
In Jyotisha, as in any type of divinatory reading, there
is no one single indicator which proves a correct assessment.
Divination is the science of symbolic pattern
recognition.
A correct assessment depends on recognition of patterns
and recurring signals.
Ideally there should be at least one important indicator
in each of the relevant vargas which invokes and confirms the recurring
pattern.
For matters regarding parents, the important vargas
are D-1, D-9, and D-12.
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D-1 indicators for Father = Surya AND radix L9,
plus any graha yuti Surya or occupying domain-9.
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D-1 indicators for Mother = Chandra AND radix L4,
plus any graha yuti Chandra or occupying domain-4.
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In general, domain-4 represents the childhood
home. Domain-4 can represent both parents, as a unified force in the
child's early life.
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Chandra is
a more particular indicator of the Mother and her extremely powerful
effect on the child's psycho-emotional security and self-image.
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D-9 indicators for Father = the navamsha lord of
the graha which is radix L9, seen in the Radix plus conditions of
the 9th navamsha. See also Surya in navamsha.
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D-9 indicators for Mother = the navamsha lord of
the graha which is radix L4, seen in the Radix plus conditions of
the 4th navamsha. See also Moon in navamsha.
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D-12
indicators for Father = Surya or radix L9, whichever is stronger.
Also consider the dwadashamsha lord of radix L9, as seen in radix.
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D-12
indicators for Moather = Chandra or radix L4, whichever is stronger.
Also consider the dwadashamsha lord of radix L4, as seen in radix.
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Psychologically, the relationship
between mother & father, receptive & productive, public & private, is the
'spine' of the native's personality.
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The parental relationship forms the basis
of the native's social personality.
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This angles shows how the native manages the
boundary membrane between inner, emotional self and outer, public self.
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Angles
of Surya-to-Chandra
representing the mother-father relationship:
All of these parental relationship-angles can
be loving & faithful.
Some are easier than others. |
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1-1 |
Parents think & act the same way toward each
other, although the mother's spirit is overshadowed. Father's style
may dominate. |
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2-12 |
Parents hide things from each other; there
is covert activity & subtle distrust. One parent may be away
frequently, either by physical traveling, or by psycho-mental withdrawal
into their own head. |
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3-11 |
Parents are communicative, competitive &
friendly in their relationship with each other. They interact more
casually than intimately, more like friends or siblings. |
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4-10 |
Parents are stable, respectable &
organized. Their life is divided into separate public & private
domains. They value order and achievement. |
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5-9 |
Parents are creative & enthusiastic in
their relationship with each other. They love children, and intend to
enjoy a good life. Philosophers. |
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6-8 |
Parents are hostile, sick, or conflicted.
Difficult or exhausting work, poverty, or long-term illness must be
endured. One partner contributes less than the other. |
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7-1 |
Parents are cooperatively involved, but with
opposite natures. They like to make decisions via interactive
negotiation. Eventually they find agreement. |
Different siblings = different parental effects:
Single-parent homes, adoptive homes, grandparent's home,
creative non-traditional homes:
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Many homes do not have a two physical parents,
especially two physical biological parents.
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Children raised in boarding schools, kibbutzim, etc.
all discover their Surya-Chandra core through input from diverse men and
women
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Some home have two dads, two moms, grandparents as
parents, etc. There are many ingenious possibilities that can match the
child's karmic requirements!
Different kinds of mothers, loss of birth mother, single
mothers & Surya
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Most children will have some form of a mother. This
mother has relationships with various men whom she attracts in order to
mirror her own active, rational nature. These men are her lovers, father,
brother, male relatives and friends, perhaps close co-workers, priests or
teachers involved with the child's family, etc.
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The child may perceive the energetically male energy to
come primarily from their mother and not their father, particularly if the
father is absent. Here see Surya in one of the mother's domains, such as
yuti Chandra, in domain-4, etc.
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Any early loss of the birth mother, including losses
which are compensated somewhat such as acquiring an adoptive mother, is
represented by damage to the Moon.
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Sometimes the mother is very distant - see this in
Chandra's detachment, such as Chandra yuti Rahu-Ketu.
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Sometimes a male caretaker is exceptionally maternal:
see this in string lunar influences upon Ravi.
Father
Profile of father is composed by
combining the effects of:
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9th-from-Chandra Dharma
bhava & L-9
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Surya
& 9th-from-Surya
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9th-from-9th,
Putra bhava
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role
of L-9 &/or Surya in Dwadashamsha (D-12)
[whichever is stronger]
Surya
and dharma bhava
Surya and dharma bhava will give
a clear profile of the father's public position, and the status his society
applies to him.
The father who is steady, reliable, and responsible in
public life will be exhibited in the D-1 as a dignified Sun, or a
well-aspected 9th house.
If the 9th lord is well situated for example
the father may be the paragon of religious virtue - at least on the outside!
If both Surya and 9th-from-Surya
are dignified, the father enjoys a strong public image through his own
father. He receives help from his own father, and may bask in the glow
of respect which the family's male line produces
If by contrast Surya is
strong but 9th-from-Surya is weak, one's own father might be an excellent
public performer while the father's father is persona non grata.
9th-from-Chandra
Generally after the age of 32 we
can read the person's life from Chandra lagna just as well or better as from
D-1 lagna.
Chandra lagna shows our emotional [astral] condition - the
view from the "inside".
Awareness of the inner astral condition
starts to emerge after the 2nd Saturn return, which is finished at about
31. This is the beginning of objective awareness of other people's
feelings.
9th-from-Chandra will expose the
emotional behavior of the father. This might be radically different
and/or contradictory to the Sun's profile. If Surya or dharma
bhava is strong while 9th-from-Chandra is weak, harsh, or abusive, we
see the classic situation of the father receiving public respect and approval
for following his social customs properly, while simultaneously acting out at
home.
For example, a difficult Shani in 9th-from-Chandra gives the
father emotional handicap from fear resulting in numerous abusive behaviors
toward the child, including long separations and negligence. A difficult
Mangala situation in 9th-from-Chandra reveals anger or aggression. Etc.
Afflictions to 9th and 9th lord
give early death of father. 9th lord in 8th is a typical setup for early
death of father.
Dwadashamsha
for Father
9th-from-lagna or 9th-from-Surya
[whichever is stronger] in the D-12 Dwadashamsha
should be considered along with D-1 factors, for getting the full picture of the father.
[Must have an accurate birth-time to obtain an accurate varga.]
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The 9th house in D-12 shows the guidance and protection received from
father.
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L9 in D-12 shows father's bodily
appearance and personality.
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9th-from-Surya or 9th-from-lagna
will show the father's role in the outside world, i.e. profession and
contribution to society
Mother
Profile of Mother is gained
through examination of:
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Chandra
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domain-4
= bandhu
bhava
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Lord
of bandhu-4th
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4th-from-Chandra
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4th-from-lagna
in Dwadashamsha
D-12 - or - or
4th-from-Chandra in Dwadashamsha
D-12 [whichever is stronger]
Chandra
and bandhu bhava
The human being's relationship to
his/her mother is the most intense and grounding psycho-emotional bond within
the entire incarnation. This bond forms the secure (or not) foundation for all
later endeavors.
The mother is assigned to give
the child unconditional love. If she succeeds in that assignment all
will be well for the child in later life. If she fails, and substitutes
conditional love (or no love at all), the child will struggle terribly unless
and until they are mature enough to recognize that unconditional love can be
accessed directly from the divine.
When things are going well in the
4th house and with the Moon in the rashi chart, we can say with confidence
that things are going well throughout the incarnation. When there is a
permanent emotional undertow which results in low self-trust and confidence
(con=with, fide=faith) throughout the lifetime.
Unlike the situation with the
father where we frequently see a two-faced or three-faced effect on the
youngster, there is no margin for diversity in the relationship with the
mother. She is either unconditional loving at her core, or she is
not. Even the smallest condition placed upon the child's eligibility to
receive love will cramp that child's later capability to trust others.
However, because human mothers are responsible for their children's early
moral education, they must apply some conditions in order to produce sociable
children. Therefore all human children must suffer some degree of
emotional trauma, when the mother even temporarily withdraws her love as a way
of behavioral conditioning. Aspects to the Moon and the fourth house,
the Moon's lord, the 4th lord, and the 4th Dwadashamsha, will tell us
the extent of this trauma.
As with any other karmic
situation, emotional dysfunction represented by difficult position of Moon can
be completely resolved through conscious awareness.
When the individual
evolves to the point where they can recognize the missing unconditional love
as emanating from the divine, they take the necessary steps to connect firmly
and consistently with supreme energy. Thus a crippling emotional
breakdown of maternal trust can be the springboard to lasting bliss.
If
you have a troubled Moon your spirit is quite likely trying to show you a
fast-track to pure and everlasting love! However the childhood must be a
dark night of the soul in order for this path of later spiritual consciousness
to develop.
Afflictions to 4th and 4th lord
give early death of mother. 4th lord in a dusthana house, or harsh
aspects to Moon or 4th lord, is a typical setup for early
death of mother.
Dwadashamsha
for Mother
The D-12 = Dwadashamsha
is very important for getting the full picture of the mother.
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The 4th house in D-12 shows the love and unconditional acceptance as well as
the home conditions set by the mother.
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L-4 and Moon in D-12
= mother's bodily appearance and personality.
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4th-from-Chandra or
4th-from-lagna (whichever is stronger) will show the mother's character,
and if she has a social profession you will see that too.
Step-parents
If present in this lifetime, your step-parents = 8th from the previous parent.
The 8th-from angle signifies sudden, forced
changes.
The 8th angle is by nature inauspicious (because nobody
likes sudden, forced changes!) but if a favorable graha occupies the
8th-from slot, the actual outcome of the change can be beneficial.
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The material conditions
of one's father's second wife would be 2nd-from-10th
[labha bhava] which is also 8th-from-4th, replacement for the
[material conditions of] the mother.
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Material conditions might include
social position, physical appearance, and social personality or "public
face". The public face may be day-and-night different from the private
face.
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To find the private face, measure
from Chandra.
Chandra is the lagna for the
emotional experience created by any type of relationship.
Chandra-lagna itself represents
the birth-mother or primary caretaker in this life. Use Chandra-lagna as a
baseline to measure all relative emotional relationships from one's own
intimately emotional perspective.
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Emotional
relationship with the mother-replacements = 8th-from-Chandra.
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Similarly, the emotional
relationship with one's father is represented by 9th-from-Chandra.
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Emotional experience of a
step-father is reckoned from 8th-from-9th-from-Chandra.
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9th-from-Chandra also
represents one's own mother's emotional relationship to her own father,
who would also be one's own maternal
grandfather. If this is a troublesome house, look for trauma in
the male lineage.
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The mother will have selected
a husband who replicates her father's own trauma. Most women "marry
their fathers" in the sense of being strongly attracted to a man
with familiar, if often difficult, emotional behavior pattern.
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Even in arranged marriages,
the parents are attracted to the character of a young man who
intuitively "fits" with the family, usually by presenting a
set of behaviors similar to the father.
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The material view of your mother's second husband as
step-father to you would be 2nd-from-4th or 8th-from-10th = putra bhava, the 5th house.
However the usually more important impact = emotional treatment of the
fragile young native = 8th-from-9th-from-Chandra.
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The material view of your father's third wife would be
9th-from-10th = 8th-from-8th-from-4th = Ari bhava, the 6th house (due to
6th house connotations this is rarely an easy relationship)
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Your mother's third husband would be
9th-from-4th = 8th-from-8th-from-10th = vyaya bhava (another usually
troublesome, dissolute arrangement)
Follow this logic of counting either
parent's subsequent marriages (2nd, 9th, 4th, 11th, etc.) from the parent, = 8th-from-previous-opposite gender parent (8th, 3rd, 10th, 5th, etc.) to find
the right person.
Counting either by marriages or by parent-replacements
will get to the same place! In our era where third, fourth, and fifth
marriages are increasingly common, this type of counting is very handy in
finding the profile of the step-parent in question.
If one has a direct emotional
relationship with a person, then measure the correct distance from the Moon to
find the emotional qualities.
9th-from-Chandra = father and
maternal grandfather; who are of course not the same person! See material
differences in domain-9 for father vs. domain-11 for maternal grandfather, and
also note the lords of these two different houses within the
dwadashamsha.
You may give them
your love but not your thoughts.
For they have
their own thoughts.
You may house
their bodies but not their souls.
For their souls
dwell in the house of tomorrow,
which you cannot
visit,
not even in your
dreams.
-- Kahlil Gibran
Motherhood
has meant that I have written four fewer books, but I know much
more about life.
-- A. S. Byatt
If we have been reborn time after time, it is evident that we have needed
many mothers to give birth to us.... the first cause bringing about bodhicitta
is the recognition that all beings have been our mother.
The love and kindness shown us by our mother in this life would be difficult
to repay. She endured many sleepless nights to care for us when we were helpless
infants. She fed us and would have willingly sacrificed everything, including
her own life, to spare ours.
As we contemplate her example of devoted love, we should consider that each
and every being throughout existence has treated us this way.
Each dog, cat,
fish, fly, and human being has at some point in the beginningless past been
our mother and shown us overwhelming love and kindness.
Such a thought should
bring about our appreciation.
...if all other sentient beings who have been kind to us since beginningless
time are suffering, how can we devote ourselves to pursuing merely our own
happiness? To seek our own happiness in spite of the suffering others are
experiencing is tragically unfortunate.
Therefore, it is clear that we must try
to free all sentient beings from suffering.
~~ H.H. Dalai Lama, An
Open Heart: Practicing Compassion in Everyday Life. Nicholas Vreeland (Ed.), afterword by Khyongla Rato and Richard
Gere. www.snowlionpub.com
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"What do we mean when we speak of a truly compassionate kindness?
Compassion is essentially concern for others' welfare -- their happiness and
their suffering.
Others wish to avoid misery as much as we do. So a
compassionate person feels concerned when others are miserable and develops
a positive intention to free them from it.
As ordinary beings, our feeling
of closeness to our friends and relatives is little more than an expression
of clinging desire. It needs to be tempered, not enhanced.
It is important
not to confuse attachment and compassion.... A compassionate thought is
motivated by a wish to help release beings from their misery."
~~ H.H. Dalai Lama. (2003). Stages
of Meditation. Ven. Geshe Lobsang Jordhen,
Losang Choephel Ganchenpa, & Jeremy Russell (Trans.). www.snowlionpub.com
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Parenting is Bodhicitta
"What is bodhichitta?
In Maitreya's 'Abhisamayalamkara', bodhichitta is described as
having two motivating factors:
the first is genuine compassion towards all
beings,
and the second is recognition of the need to attain full enlightenment
in order to fulfill the welfare of others.
Indeed, to develop the
altruistic mind of bodhichitta, it is not enough to have more
compassion. Bodhichitta must be based on a compassion which
carries a sense of responsibility so that you are willing to take upon yourself
the task of helping others."
~~ H. H. Dalai Lama.
The Dalai Lama's Book of
Awakening
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The fact remains that the birth cycles of all sentient beings are
beginningless, and that countless times in previous lives we have each fulfilled
the role of a mother. The feeling of a mother for her child is a classic example
of love.
For the safety, protection, and welfare of her children, a mother is ready to
sacrifice her very life.
Recognizing this children should be grateful to their
mothers and express their gratitude by performing virtuous deeds.
~~ H.H. Dalai Lama, The
Path to Tranquility. www.snowlionpub.com
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We depend on others from the moment we are conceived.
The happiness and
the future of our world, all the facilities we have, the simplest object that we
use, our very survival from day to day, all result from the efforts of many
people.
Prayer and other spiritual practices also have a definite effect, but it
is mainly human activity that shapes the world.
~~ H.H. Dalai Lama. (2004). 365
Dalai Lama: Daily Advice from the Heart, Matthieu Ricard (Ed.)
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Compassion (a core element of parenting)
"The Sanskrit word for compassion, karuna,
has the implication of "that which blocks or prevents
bliss."
In general, when we develop compassion, we
develop very strongly the attitude that cannot bear the suffering of other
beings. We wish for it to end and for them to become free.
Although we do
not actually experience others' suffering at that time, the strength of the
attitude that cannot bear their suffering causes our mind also to become
unhappy. This is the general sense in which compassion blocks bliss....
Only the power of a union of method & wisdom
-- namely the union of compassion, as a greatly blissful awareness, and the
discriminating awareness of voidness -- allows us to attain the total
release of supreme nirvana, namely enlightenment."
~~ H.H. Dalai Lama & Alexander Berzin. (1997). The
Gelug/Kagyu
Tradition of Mahamudra.
www.snowlionpub.com
~~ H.H. Dalai Lama & Alexander Berzin. (1997). The
Gelug/Kagyu
Tradition of Mahamudra.
www.snowlionpub.com
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updated: 20 August 2008